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Title: Commentary on Genesis - Volume 2
Creator(s): Calvin, John (1509-1564)
(Alternative)
(Translator)
Print Basis: Baker, 1996
Rights: Public Domain
LC Call no: BS485
LC Subjects:
The Bible
Works about the Bible
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COMMENTARIES
ON
THE FIRST BOOK OF MOSES
CALLED
GENESIS
BY JOHN CALVIN
TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED
WITH THE FRENCH EDITION,
BY THE REV. JOHN KING, M.A.,
OF QUEEN'S COLLEGE, CAMBRIDGE, INCUMBENT OF CHRIST'S CHURCH, HULL
VOLUME SECOND
CHRISTIAN CLASSICS ETHEREAL LIBRARY
GRAND RAPIDS, MI
[1]http://www.ccel.org
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CHAPTER 24.
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Genesis 24:1-67
1. And Abraham was old, and well stricken in age: and the LORD had
blessed Abraham in all things.
1. Abraham autem senex venit in dies, et Iehova benedixerat Abraham in
omnibus.
2. And Abraham said unto his eldest servant of his house, that ruled
over all that he had, Put, I pray thee, thy hand under my thigh:
2. Et dixit Abraham ad servum suum seniorem domus suae, qui praeerat
omnibus qui erant ei, Pone nunc manum tuam sub femore meo:
3. And I will make thee swear by the LORD, the God of heaven, and the
God of the earth, that thou shalt not take a wife unto my son of the
daughters of the Canaanites, among whom I dwell:
3. Et adjurabo to per Iehovam Deum coeli, et Deum terrae, quod non
capies uxorem filio meo de filiabus Chenaanaei, in cujus medio ego
habito:
4. But thou shalt go unto my country, and to my kindred, and take a
wife unto my son Isaac.
4. Sed ad terram meam, et ad cognationem meam perges, et capies uxorem
filio meo Ishac.
5. And the servant said unto him, Peradventure the woman will not be
willing to follow me unto this land: must I needs bring thy son again
unto the land from whence thou camest?
5. Et dixit ad eum servus, Si forsitan noluerit mulier venire post me
ad terram hanc, numquid reducendo reducam filium tuum ad terram unde
egressus es?
6. And Abraham said unto him, Beware thou that thou bring not my son
thither again.
6. Et dixit ad eum Abraham Cave tibi ne forte reducas filium meum
illuc.
7. The LORD God of heaven, which took me from my father's house, and
from the land of my kindred, and which spake unto me, and that sware
unto me, saying, Unto thy seed will I give this land; he shall send his
angel before thee, and thou shalt take a wife unto my son from thence.
7. Iehova Deus coeli, qui tulit me e domo patris mei, et e terra
cognationis meae, et qui loquutus est mihi, et qui juravit mihi,
dicendo, Semini tuo dabo terram hane: ipse mittet Angelum suum ante to,
et capies uxorem filio meo inde.
8. And if the woman will not be willing to follow thee, then thou shalt
be clear from this my oath: only bring not my son thither again.
8. Quodsi noluerit mulier pergere post to, mundus eris ab adjuratione
mea ista: duntaxat filium meum ne reducas illuc.
9. And the servant put his hand under the thigh of Abraham his master,
and sware to him concerning that matter.
9. Et posuit servus manum suam sub femore Abraham domini sui, et
juravit ei super re hac.
10. And the servant took ten camels of the camels of his master, and
departed; for all the goods of his master were in his hand: and he
arose, and went to Mesopotamia, unto the city of Nahor.
10. Et accepit servus decem camelos e camelis domini sui, et perrexit:
quia omne bonum domini sui erat in manu ejus: et surrexit, et profectus
est in Aram-naharaim, ad civitatem Nachor.
11. And he made his camels to kneel down without the city by a well of
water at the time of the evening, even the time that women go out to
draw water
11. Et genu flectere fecit camelos extra civitatem ad puteum aquae,
tempore vespertino, tempore quo egrediuntur mulieres, quae hauriunt.
12. And he said, O LORD God of my master Abraham, I pray thee, send me
good speed this day, and shew kindness unto my master Abraham.
12. Et dixit, Iehova Deus domini mei Abraham, occurrere fac nunc coram
me hodie, et fac misericordiam cum domino meo Abraham.
13. Behold, I stand here by the well of water; and the daughters of the
men of the city come out to draw water:
13. Ecce, ego sto juxta fontem aquae, et filiae virorum civitatis
egrediuntur ad hauriendam aquam.
14. And let it come to pass, that the damsel to whom I shall say, Let
down thy pitcher, I pray thee, that I may drink; and she shall say,
Drink, and I will give thy camels drink also: let the same be she that
thou hast appointed for thy servant Isaac; and thereby shall I know
that thou hast shewed kindness unto my master.
14. Sit ergo, puella ad quam dixero, Inclina nunc hydriam tuam, et
bibam: et dixerit, Bibe, et etiam camelis tuis potum dabo: ipsam
praeparaveris servo tuo Ishac: et per hoc sciam quod feceris
misericordiam cum domino meo.
15. And it came to pass, before he had done speaking, that, behold,
Rebekah came out, who was born to Bethuel, son of Milcah, the wife of
Nahor, Abraham's brother, with her pitcher upon her shoulder.
15. Et fuit, antequam ipse complevisset loqui, ecce, Ribca
egrediebatur, quae nata erat Bethuel filio Milchah uxoris Nachor
fratris Abraham, et hydria ejus erat super humerum ejus.
16. And the damsel was very fair to look upon, a virgin, neither had
any man known her: and she went down to the well, and filled her
pitcher, and came up.
16. Puella autem erat pulchra aspectu valde, virgo, et vir non
cognoverat eam: quae descendit ad fontem, et implevit hydriam suam, et
ascendit.
17. And the servant ran to meet her, and said, Let me, I pray thee,
drink a little water of thy pitcher.
17. Itaque cucurrit servus in occursum ejus, et dixit, Potum da mihi
nunc parum aquae ex hydria tua.
18. And she said, Drink, my lord: and she hasted, and let down her
pitcher upon her hand, and gave him drink.
18. Et dixit, Bibe, domine mi: et festinavit, et demisit hydriam suam
super manum suam, et potum dedit ei.
19. And when she had done giving him drink, she said, I will draw water
for thy camels also, until they have done drinking.
19. Ubi complevit potum dare ei: tune dixit, Etiam camelis tuis
hauriam, donec compleverint bibere.
20. And she hasted, and emptied her pitcher into the trough, and ran
again unto the well to draw water, and drew for all his camels.
20. Et festinavit, et effudit hydriam suam in canale, et cucurrit adhuc
ad puteum ut hauriret: et hausit omnibus camelis ejus.
21. And the man wondering at her held his peace, to wit whether the
LORD had made his journey prosperous or not.
21. Porro vir stupebat super ea tacens, ut sciret utrum secundasset
Iehova viam suam, an non.
22. And it came to pass, as the camels had done drinking, that the man
took a golden earring of half a shekel weight, and two bracelets for
her hands of ten shekels weight of gold;
22. Et fuit, quum complevissent cameli bibere, protulit vir inaurem
auream, semissis pondus ejus: et duas armillas, et posuit super manus
ejus: decem aurei pondus earum.
23. And said, Whose daughter art thou? tell me, I pray thee: is there
room in thy father's house for us to lodge in?
23. Et jam dixerat, Filia, cujus es? indica nunc mihi, numquid est in
domo patris tui locus nobis ad pernoctandum?
24. And she said unto him, I am the daughter of Bethuel the son of
Milcah, which she bare unto Nahor.
24. Et dixerat ad eum, Filia Bethuel sum, filii Milchah, quem peperit
ipsa nachor.
25. She said moreover unto him, We have both straw and provender
enough, and room to lodge in.
25. Et dixit ad eum, Etiam palea, etiam pabulum multum est apud nos,
etiam locus ad pernoctandum.
26. And the man bowed down his head, and worshipped the LORD.
26. Et inclinavit se vir, et incurvavit se Iehova.
27. And he said, Blessed be the LORD God of my master Abraham, who hath
not left destitute my master of his mercy and his truth: I being in the
way, the LORD led me to the house of my master's brethren.
27. Et dixit, Benedictus Iehova Deus domini mei Abraham, qui non
dereliquit misericordiam suam et veritatem suam a domino meo. Ego in
via, duxit me Iehova ad domum fratrum domini mei.
28. And the damsel ran, and told them of her mother's house these
things.
28. Et cucurrit puella, et nuntiavit domui matris suae secundum verba
haec.
29. And Rebekah had a brother, and his name was Laban: and Laban ran
out unto the man, unto the well.
29. Et ipsi Ribca erat frater, et nomen ejus Laban: et cucurrit Laban
ad virum foras ad fontem.
30. And it came to pass, when he saw the earring and bracelets upon his
sister's hands, and when he heard the words of Rebekah his sister,
saying, Thus spake the man unto me; that he came unto the man; and,
behold, he stood by the camels at the well.
30. Fuit autem, quum vidisset inaurem et armillas in manibus sororis
suae, et quum audisset ipse verba Ribca sororis suae, dicendo, Sic
loquutus est ad me vir: venit a virum, et ecce, stabat juxta camelos,
juxta fontem.
31. And he said, Come in, thou blessed of the LORD; wherefore standest
thou without? for I have prepared the house, and room for the camels.
31. Et dixit, Ingredere benedicte Iehovae, ut quid manes foris? et ego
paravi domum, et locum camelis.
32. And the man came into the house: and he ungirded his camels, and
gave straw and provender for the camels, and water to wash his feet,
and the men's feet that were with him.
32. Et venit vir ad domum, et solvit camelos, et dedit paleam et
pabulum camelis, et aquam ad lavandum pedes ejus, et pedes virorum qui
erant cum eo.
33. And there was set meat before him to eat: but he said, I will not
eat, until I have told mine errand. And he said, Speak on.
33. Et positum est coram eo, ut comederet: et dixit, Non comedam, donec
loquutus fuero verba mea. Et dixit, Loquere.
34. And he said, I am Abraham's servant.
34. Dixit igitur, Servus Abraham sum.
35. And the LORD hath blessed my master greatly; and he is become
great: and he hath given him flocks, and herds, and silver, and gold,
and menservants, and maidservants, and camels, and asses.
35. Iehova autem benedixit domino meo valde, et magnificatus est, et
dedit ei pecudes et boves, et argentum, et aurum, et servos, et
ancillas, et camelos, et asinos.
36. And Sarah my master's wife bare a son to my master when she was
old: and unto him hath he given all that he hath.
36. Et peperit Sarah uxor domini mei filium domino meo post senectutem
suam, et dedit ei omnia quae sunt ei.
37. And my master made me swear, saying, Thou shalt not take a wife to
my son of the daughters of the Canaanites, in whose land I dwell:
37. Et jurare fecit me dominus meus, dicendo, Non capies uxorem filio
meo de filiabus Chenaanaei, in cujus terra ego habito:
38. But thou shalt go unto my father's house, and to my kindred, and
take a wife unto my son.
38. Sed ad domum patris mei perges, et ad familiam meam, et capies
uxorem filio meo.
39. And I said unto my master, Peradventure the woman will not follow
me.
39. Et dixi domino meo, Forsitan non perget mulier post me.
40. And he said unto me, The LORD, before whom I walk, will send his
angel with thee, and prosper thy way; and thou shalt take a wife for my
son of my kindred, and of my father's house:
40. Et dixit ad me, Iehova, in cujus conspectu ambulavi, mittet Angelum
suum tecum, et secundabit viam tuam: et capies uxorem filio meo de
familia mea, et de domo patris mei.
41. Then shalt thou be clear from this my oath, when thou comest to my
kindred; and if they give not thee one, thou shalt be clear from my
oath.
41. Tunc mundus eris ab adjuratione mea, si veneris ad familiam meam:
et si non dederint tibi, eris mundus ab adjuratione mea.
42. And I came this day unto the well, and said, O LORD God of my
master Abraham, if now thou do prosper my way which I go:
42. Veni igitur hodie ad fontem, et dixi, Iehova Deus domini mei
Abraham, si tu nunc secundas viam meam, per quam ego ambulo:
43. Behold, I stand by the well of water; and it shall come to pass,
that when the virgin cometh forth to draw water, and I say to her, Give
me, I pray thee, a little water of thy pitcher to drink;
43. Ecce, ego sto juxta fontem aquae: itaque sit, virgo quae egredietur
ad hauriendum, et dixero ei, Da mihi potum nunc parum aquae ex hydria
tua:
44. And she say to me, Both drink thou, and I will also draw for thy
camels: let the same be the woman whom the LORD hath appointed out for
my master's son.
44. Et dixerit mihi, Etiam tu bibe, et etiam camelis tuis hauriam: ipsa
sit uxor, quam praeparavit Iehova filio domini mei.
45. And before I had done speaking in mine heart, behold, Rebekah came
forth with her pitcher on her shoulder; and she went down unto the
well, and drew water: and I said unto her, Let me drink, I pray thee.
45. Ego antequam complerem loqui in corde meo, ecce, Ribca
egrediebatur, et hydria ejus erat super humerum ejus, et descendit ad
fontem, et hausit: et dixi ad eam, Da mihi potum nunc.
46. And she made haste, and let down her pitcher from her shoulder, and
said, Drink, and I will give thy camels drink also: so I drank, and she
made the camels drink also.
46. Et festinavit, et demisit hydriam suam desuper se, et dixit, Bibe,
et etiam camelis tuis potum dabo. Et bibi, et etiam camelis dedit
potum.
47. And I asked her, and said, Whose daughter art thou? And she said,
The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I
put the earring upon her face, and the bracelets upon her hands.
47. Et interrogavi eam, et dixi, Filia cujus es? Et dixit, Filia
Bethuel filii nachor, quem peperit ei Milchah. Et posui inaurem super
nares ejus, et armillas super manus ejus.
48. And I bowed down my head, and worshipped the LORD, and blessed the
LORD God of my master Abraham, which had led me in the right way to
take my master's brother's daughter unto his son.
48. Et inclinavi me, incurvavique me Iehovae, et benedixi Iehovae Deo
domini mei Abraham, qui duxit me per viam veritatis, (vel certam
fidem,) ut acciperem filiam fratris domini mei filio ejus.
49. And now if ye will deal kindly and truly with my master, tell me:
and if not, tell me; that I may turn to the right hand, or to the left.
49. Et nunc si facitis misericordiam et veritatem cum domino meo,
indicate mihi: et si non, indicate mihi, et vertam me ad dexteram vel
ad sinistram.
50. Then Laban and Bethuel answered and said, The thing proceedeth from
the LORD: we cannot speak unto thee bad or good.
50. Et responderunt Laban et Bethuel, et dixerunt, A Iehova egressa est
res: non possumus loqui ad to malum vel bonum.
51. Behold, Rebekah is before thee, take her, and go, and let her be
thy master's son's wife, as the LORD hath spoken.
51. Ecce, Ribca coram to, accipe, et vade: et sit uxor filio domini
tui, quemadmodum loquutus est Iehova.
52. And it came to pass, that, when Abraham's servant heard their
words, he worshipped the LORD, bowing himself to the earth.
52. Et fuit, quando audivit servus Abraham verba eorum, incurvavit se
super terram Iehovae.
53. And the servant brought forth jewels of silver, and jewels of gold,
and raiment, and gave them to Rebekah: he gave also to her brother and
to her mother precious things.
53. Et protulit servus vasa argentea, et vasa aurea, et vestes, et
dedit ipsi Ribcae, et pretiosa dedit fratri ejus, et matri ejus.
54. And they did eat and drink, he and the men that were with him, and
tarried all night; and they rose up in the morning, and he said, Send
me away unto my master.
54. Et comederunt, et biberunt, ipse et viri qui erant cum eo, et
pernoctaverunt: et surrexerunt mane: et dixit, Dimitte me, ut vadam ad
dominum meum.
55. And her brother and her mother said, Let the damsel abide with us a
few days, at the least ten; after that she shall go.
55. Et dixit frater ejus et mater ejus, Maneat puella nobiscum per
dies, vel decem: postea ibis, (vel ibit.)
56. And he said unto them, Hinder me not, seeing the LORD hath
prospered my way; send me away that I may go to my master.
56. Et dixit ad eos, Ne retardetis me, quando Iehova secundavit viam
meam: dimittite me, et ibo ad dominum meum.
57. And they said, We will call the damsel, and enquire at her mouth.
57. Et dixerunt, Vocemus puellam, et interrogemus os ejus.
58. And they called Rebekah, and said unto her, Wilt thou go with this
man? And she said, I will go.
58. Et vocaverunt Ribcam, et dixerunt ad eam, Numquid ibis cum viro
isto? Et dixit, Ibo.
59. And they sent away Rebekah their sister, and her nurse, and
Abraham's servant, and his men.
59. Et dimiserunt Ribcam sororem suam, et nutricem ejus, et servum
Abraham, et viros ejus.
60. And they blessed Rebekah, and said unto her, Thou art our sister,
be thou the mother of thousands of millions, and let thy seed possess
the gate of those which hate them.
60. Et benedixerunt Ribcae, et dixerunt ei, Soror nostra es, sis in
millia decem millium, et haereditet semen tuum portam odio habentium
illud.
61. And Rebekah arose, and her damsels, and they rode upon the camels,
and followed the man: and the servant took Rebekah, and went his way.
61. Et surrexit Ribea et puellae ejus, et ascenderunt super camelos, et
perrexerunt post virum: et tulit servus Ribcah, et abiit.
62. And Isaac came from the way of the well Lahairoi; for he dwelt in
the south country.
62. Ishac autem veniebat, qua venitur a Puteo viventis videntis me: et
ipse habitabat in terra Meridiana.
63. And Isaac went out to meditate in the field at the eventide: and he
lifted up his eyes, and saw, and, behold, the camels were coming.
63. Et egressus erat Ishac ad orandum in agro, dum declinaret vespera:
et elevavit oculos suos, et vidit, et ecce, cameli veniebant.
64. And Rebekah lifted up her eyes, and when she saw Isaac, she lighted
off the camel.
64. Tunc elevavit Ribcah oculos suos, et vidit Ishac, et projecit se de
camelo.
65. For she had said unto the servant, What man is this that walketh in
the field to meet us? And the servant had said, It is my master:
therefore she took a vail, and covered herself.
65. Iam autem dixerat ad servum, Quis est vir iste, qui ambulat per
agrum in occursum nostrum? Et dixit servus, Ipse est dominus meus: et
accepit velum, et operuit se.
66. And the servant told Isaac all things that he had done.
66. Et narravit servus ipsi Ishac omnia quae fecerat.
67. And Isaac brought her into his mother Sarah's tent, and took
Rebekah, and she became his wife; and he loved her: and Isaac was
comforted after his mother's death
67. Et introduxit eam Ishac in tabernaculum Sarah matris suae, et
accepit Ribcah, fuitque ei in uxorem, at delexit cam: et consolatus est
se Ishac post matrem suam.
1. And Abraham was old. [1] Moses passes onwards to the relation of
Isaac's marriage, because indeed Abraham, perceiving himself to be worn
down by old age, would take care that his son should not marry a wife
in the land of Canaan. In this place Moses expressly describes Abraham
as an old man, in order that we may learn that he had been admonished,
by his very age, to seek a wife for his son: for old age itself, which,
at the most, is not far distant from death, ought to induce us so to
order the affairs of our family, that when we die, peace may be
preserved among our posterity, the fear of the Lord may flourish, and
rightly-constituted order may prevail. The old age of Abraham was
indeed yet green, as we shall see hereafter; but when he reckoned up
his own years he deemed it time to consult for the welfare of his son.
Irreligious men, partly because they do not hold marriage sufficiently
in honor, partly because they do not consider the importance attached
especially to the marriage of Isaac, wonder that Moses, or rather the
Spirit of God, should be employed in affairs so minute; but if we have
that reverence which is due in reading the Sacred Scriptures, we shall
easily understand that here is nothing superfluous: for inasmuch as men
can scarcely persuade themselves that the Providence of God extends to
marriages, so much the more does Moses insist on this point. He
chiefly, however, wishes to teach that God honored the family of
Abraham with especial regard, because the Church was to spring from it.
But it will be better to treat of everything in its proper order.
2. And Abraham said unto his eldest servant. Abraham here fulfils the
common duty of parents, in laboring for and being solicitous about the
choice of a wife for his son: but he looks somewhat further; for since
God had separated him from the Canaanites by a sacred covenant, he
justly fears lest Isaac, by joining himself in affinity with them,
should shake off the yoke of God. Some suppose that the depraved morals
of those nations were so displeasing to him, that he conceived the
marriage of his son must prove unhappy if he should take a wife from
among them. But the special reason was, as I have stated, that he would
not allow his own race to be mingled with that of the Canaanites, whom
he knew to be already divinely appointed to destruction; yea, since
upon their overthrow he was to be put into possession of the land, he
was commanded to treat them with distrust as perpetual enemies. And
although he had dwelt in tranquility among them for a time, yet he
could not have a community of offspring with them without confounding
things which, by the command of God, were to be kept distinct. Hence he
wished both himself and his family to maintain this separation entire.
Put, I pray thee, thy hand. It is sufficiently obvious that this was a
solemn form of swearing; but whether Abraham had first introduced it,
or whether he had received it from his fathers, is unknown. The greater
part of Jewish writers declare that Abraham was the author of it;
because, in their opinion, this ceremony is of the same force as if his
servant had sworn by the sanctity of the divine covenant, since
circumcision was in that part of his person. But Christian writers
conceive that the hand was placed under the thigh in honor of the
blessed seed. [2] Yet it may be that these earliest fathers had
something different in view; and there are those among the Jews who
assert that it was a token of subjection, when the servant was sworn on
the thigh of his master. The more plausible opinion is, that the
ancients in this manner swore by Christ; but because I do not willingly
follow uncertain conjectures, I leave the question undecided.
Nevertheless the latter supposition appears to me the more simple;
namely, that servants, when they swore fidelity to their lords, were
accustomed to testify their subjection by this ceremony, especially
since they say that this practice is still observed in certain parts of
the East. That it was no profane rite, which would detract anything
from the glory of God, we infer from the fact that the name of God is
interposed. It is true that the servant placed his hand under the thigh
of Abraham, but he is adjured by God, the Creator of heaven and earth;
and this is the sacred method of adjuration, whereby God is invoked as
the witness and the judge; for this honor cannot be transferred to
another without casting a reproach upon God. Moreover, we are taught,
by the example of Abraham, that they do not sin who demand an oath for
a lawful cause; for this is not recited among the faults of Abraham,
but is recorded to his peculiar praise. It has already been shown that
the affair was of the utmost importance, since it was undertaken in
order that the covenant of God might be ratified among his posterity.
He was therefore impelled, by just reasons, most anxiously to provide
for the accomplishment of his object, by taking an oath of his servant:
and beyond doubt, the disposition, and even the virtue of Isaac, were
so conspicuous, that in addition to his riches, he had such endowments
of mind and person, that many would earnestly desire affinity with him.
His father, therefore, fears lest, after his own death, the inhabitants
of the land should captivate Isaac by their allurements. Now, though
Isaac has hitherto steadfastly resisted those allurements, the snares
of which few young men escape, Abraham still fears lest, by shame and
the dread of giving offense, he may be overcome. The holy man wished to
anticipate these and similar dangers, when he bound his servant to
fidelity, by interposing an oath; and it may be that some secret
necessity also impelled him to take this course.
3. That thou shalt not take a wife. The kind of discipline which
prevailed in Abraham's house is here apparent. Although this man was
but a servant, yet, because he was put in authority by the master of
the family, his servile condition did not prevent him from being next
in authority to his lord; so that Isaac himself, the heir and successor
of Abraham, submitted to his direction. To such an extent did the
authority of Abraham and reverence for him prevail, that when he
substituted a servant in his place, he caused this servant, by his mere
will or word, to exercise a power which other masters of families find
it difficult to retain for themselves. The modesty also of Isaac, who
suffered himself to be governed by a servant, is obvious; for it would
have been in vain for Abraham to enter into engagements with his
servant, had he not been persuaded that his son would prove submissive
and tractable. It here appears what great veneration he cherished
towards his father; because Abraham, relying on Isaac's obedience,
confidently calls his servant to him. Now this example should be taken
by us as a common rule, to show that it is not lawful for the children
of a family to contract marriage, except with the consent of parents;
and certainly natural equity dictates that, in a matter of such
importance, children should depend upon the will of their parents. How
detestable, therefore, is the barbarity of the Pope, who has dared to
burst this sacred bond asunder! Wherefore the wantonness of youths is
to be restrained, that they may not rashly contract nuptials without
consulting their fathers.
4. But thou shalt go unto my country and to my kindred. It seems that,
in the choice of the place, Abraham was influenced by the thought, that
a wife would more willingly come from thence to be married to his son,
when she knew that she was to marry one of her own race and country.
But because it afterwards follows that the servant came to Padan Aram,
some hence infer that Mesopotamia was Abraham's country. The solution,
however, of this difficulty is easy. We know that Mesopotamia was not
only the region contained between the Tigris and the Euphrates, but
that a part also of Chaldea was comprehended in it; for Babylon is
often placed there by profane writers. The Hebrew name simply means,
"Syria of the rivers." They give the name Aram to that part of Syria
which, beginning near Judea, embraces Armenia and other extensive
regions, and reaches almost to the Euxine Sea. But when they especially
designate those lands which are washed or traversed by the Tigris and
Euphrates, they add the name "Padan:" for we know that Moses did not
speak scientifically, but in a popular style. Since, however, he
afterwards relates that Laban, the son of Nahor, dwelt at Charran,
(Genesis 29:4,) it seems to me probable that Nahor, who had remained in
Chaldea, because it would be troublesome to leave his native soil, in
process of time changed his mind; either because filial piety
constrained him to attend to his decrepit and declining father, or
because he had learned that he might have there a home as commodious as
in his own country. It certainly appears from the eleventh chapter
Genesis 11:1 that he had not migrated at the same time with his father.
[3]
5. And the servant said unto him. Since he raises no objection
respecting Isaac, we may conjecture that he was so fully persuaded of
his integrity as to have no doubt of his acquiescence in his father's
will. We must also admire the religious scrupulosity of the man, seeing
he does not rashly take an oath. What pertained to the faithful and
diligent discharge of his own duty he might lawfully promise, under the
sanction of an oath; but since the completion of the affair depended on
the will of others, he properly and wisely adduces this exception,
"Peradventure the woman will not be willing to follow me."
6. Beware that thou bring not my son thither again. If the woman should
not be found willing, Abraham, commending the event to God, firmly
adheres to the principal point, that his son Isaac should not return to
his country, because in this manner he would have deprived himself of
the promised inheritance. He therefore chooses rather to live by hope,
as a stranger, in the land of Canaan, than to rest among his relatives
in his native soil: and thus we see that, in perplexed and confused
affairs, the mind of the holy man was not drawn aside from the command
of God by any agitating cares; and we are taught, by his example, to
follow God through every obstacle. However, he afterwards declares that
he looks for better things. By such words he confirms the confidence of
his servant, so that he, anticipating with greater alacrity a
prosperous issue, might prepare for the journey.
7. The Lord God of heaven. By a twofold argument Abraham infers, that
what he is deliberating respecting the marriage of his son will, by the
grace of God, have a prosperous issue. First, because God had not led
him forth in vain from his own country into a foreign land; and
secondly, because God had not falsely promised to give the land, in
which he was dwelling as a stranger, to his seed. He might also with
propriety be confident that his design should succeed, because he had
undertaken it only by the authority, and, as it were, under the
auspices of God; for it was his exclusive regard for God which turned
away his mind from the daughters of Canaan. He may, however, be thought
to have inferred without reason that God would give his son a wife from
that country and kindred to which he himself had bidden farewell. But
whereas he had left his relatives only at the divine command, he hopes
that God will incline their minds to be propitious and favorable to
him. Meanwhile he concludes, from the past kindnesses of God, that his
hand would not fail him in the present business; as if he would say,
"I, who at the command of God left my country, and have experienced his
continued help in my pilgrimage, do not doubt that he will also be the
guide of thy journey, because it is in reliance on his promise that I
lay upon thee this injunction." He then describes the mode in which
assistance would be granted; namely, that God would send his angel, for
he knew that God helps his servants by the ministration of angels, of
which he had already received many proofs. By calling God the God of
heaven, he celebrates that divine power which was the ground of his
confidence.
10. And the servant took ten camels. He takes the camels with him, to
prove that Abraham is a man of great wealth, in order that he may the
more easily obtain what he desires. For even an open-hearted girl would
not easily suffer herself to be drawn away to a distant region, unless
on the proposed condition of being supplied with the conveniences of
life. Exile itself is sad enough, without poverty as its attendant.
Therefore, that the maid might not be deterred by the apprehension of
want, but rather invited by the prospect of affluence, he ladens ten
camels with presents, to give sufficient proof to the inhabitants of
Chaldea of the domestic opulence of Abraham. What follows, namely, that
"all the substance of Abraham was in the hand of his servant," some of
the Hebrews improperly explain as meaning that the servant took with
him an account of all Abraham's wealth, described and attested in
written documents. It is rather the assigning of the reason of the
fact, which might appear improbable, that the servant assumed so much
power to himself. Therefore Moses, having said that a man who was but a
servant set out on a journey with such a sumptuous and splendid
equipage, immediately adds, that he did this of his own accord, because
he had all the substance of Abraham in his hand. In saying that he came
to the city of Nahor, he neither mentions the name of the city nor the
part of Chaldea, or of any other region, where he dwelt, but only says,
in general terms, that he came to "Syria of the rivers," concerning
which term I have said something above.
12. O lord God of my master Abraham. The servant, being destitute of
counsel, retakes himself to prayers. Yet he does not simply ask counsel
of the Lord; but he also prays that the maid appointed to be the wife
of Isaac should be brought to him with a certain sign, from which he
might gather that she was divinely presented to him. It is an evidence
of his piety and faith, that in a matter of such perplexity he is not
bewildered, as one astonished; but breaks forth into prayer with a
collected mind. But the method which he uses [4] seems scarcely
consistent with the true rule of prayer. For, first, we know that no
one prays aright unless he subjects his own wishes to God. Wherefore
there is nothing more unsuitable than to prescribe anything, at our own
will, to God. Where, then, it may be asked, is the religion of the
servant, who, according to his own pleasure, imposes a law upon God?
Secondly, there ought to be nothing ambiguous in our prayers; and
absolute certainty is to be sought for only in the Word of God. Now,
since the servant prescribes to God what answer shall be given, he
appears culpably to depart from the suitable modesty of prayer; for
although no promise had been given him, he nevertheless desires to be
made fully certain respecting the whole affair. God, however, [5] in
hearkening to his wish, proves, by the event, that it was acceptable to
himself. Therefore we must know, that although a special promise had
not been made at the moment, yet the servant was not praying rashly,
nor according to the lust of the flesh, but by the secret impulse of
the Spirit. Moreover, the general law, by which all the pious are
bound, does not prevent the Lord, when he determines to give something
extraordinary, from directing the minds of his servants towards it; not
that he would lead them away from his word, but only that he makes some
peculiar concession to them in their mode of praying. The sum of the
prayer before us is this: "O Lord, if a damsel shall present herself
who, being asked to give me drink, shall also kindly and courteously
offer it to my camels, I will seek after her as a wife for my master
Isaac, just as if she were delivered into my hand by thee." He seems,
indeed, to be laying hold on some dubious conjecture; but since he
reposes on the Providence of God, he is certainly persuaded that this
token shall be to him equivalent to an oracle; because God, who is the
guardian of his enterprise, will not suffer him to err. Meanwhile this
is worthy of remark, that he does not fetch the sign of recognition
from afar, but takes it from something present; for she who shall be
thus humane to an unknown guest, will, by that very act, give proof of
an excellent disposition. This observation may be of use to prevent
inquisitive men from adducing this example as a precedent for vain
prognostications. In the words themselves the following particulars are
to be noticed: first, that he addresses himself to the God of his
master Abraham; not as being himself a stranger to the worship of God,
but because the affair in question depends upon the promise given to
Abraham. And truly he had no confidence in prayer, from any other
source than from the covenant into which God had entered with the house
of Abraham. The expression "cause to meet me this day," [6] Jerome
renders, "meet me, I pray, this day." But the verb is transitive, and
the servant of Abraham intimates by the use of it, that the affairs of
men were so ordered by the counsel and the hand of God, that the issue
of them was not fortuitous; as if he would say, O Lord, in vain shall I
look on this side and on that; in vain shall I catch at success by my
own labor, industry and various contrivances, unless thou direct the
work. And when he immediately afterwards subjoins, show kindness to my
master, he implies that in this undertaking he rests upon nothing but
the grace which God had promised to Abraham.
15. Before he had done speaking. The sequel sufficiently demonstrates
that his wish had not been foolishly conceived. For the quickness of
the answer manifests the extraordinary indulgence of God, who does not
suffer the man to be long harassed with anxiety. Rebekah had, indeed,
left her house before he began to pray; but it must be maintained that
the Lord, at whose disposal are both the moments of time and the ways
of man, had so ordered it on both sides as to give clear manifestation
of his Providence. For sometimes he keeps us the longer in suspense,
till, wearied with praying, we may seem to have lost our labor; but in
this affair, in order that his blessing might not seem doubtful, he
suddenly interposed. The same thing also happened to Daniel, unto whom
the angel appeared, before the conclusion of his prayer. (Daniel 9:21.)
Now, although it frequently happens that, on account of our sloth, the
Lord delays to grant our requests, it is, at such times, expedient for
us, that what we ask should be delayed. In the meantime, he has openly
and conspicuously proved, by unquestionable examples, that although the
event may not immediately respond to our wishes, the prayers of his
people are never in vain: yea, his own declaration, that before they
cry he is mindful of their wants, is invariably fulfilled. (Isaiah
65:24.)
21. And the man, wondering at her, held his peace. This wondering of
Abraham's servant, shows that he had some doubt in his mind. He is
silently inquiring within himself, whether God would render his journey
prosperous. Has he, then, no confidence concerning that divine
direction, of which he had received the sign or pledge? I answer, that
faith is never so absolutely perfect in the saints as to prevent the
occurrence of many doubts. There is, therefore, no absurdity in
supposing that the servant of Abraham, though committing himself
generally to the providence of God, yet wavers, and is agitated, amidst
a multiplicity of conflicting thoughts. Again, faith, although it
pacifies and calms the minds of the pious, so that they patiently wait
for God, still does not exonerate them from all care; because it is
necessary that patience itself should be exercised, by anxious
expectation, until the Lord fulfill what he has promised. But though
this hesitation of Abraham's servant was not free from fault, inasmuch
as it flowed from infirmity of faith; it is vet, on this account,
excusable, because he did not turn his eyes in another direction, but
only sought from the event a confirmation of his faith, that he might
perceive God to be present with him.
22. The man took a golden ear-ring. His adorning the damsel with
precious ornaments is a token of his confidence. For since it is
evident by many proofs that he was an honest and careful servant, he
would not throw away without discretion the treasures of his master. He
knows, therefore, that these gifts will not be ill-bestowed; or, at
least, relying on the goodness of God, he gives them, in faith, as an
earnest of future marriage. But it may be asked, Whether God approves
ornaments of this kind, which pertain not so much to neatness as to
pomp? I answer, that the things related in Scripture are not always
proper to be imitated. Whatever the Lord commands in general terms is
to be accounted as an inflexible rule of conduct; but to rely on
particular examples is not only dangerous, but even foolish and absurd.
Now we know how highly displeasing to God is not only pomp and ambition
in adorning the body, but all kind of luxury. In order to free the
heart from inward cupidity, he condemns that immoderate and superfluous
splendor, which contains within itself many allurements to vice. Where,
indeed, is pure sincerity of heart found under splendid ornaments?
Certainly all acknowledge this virtue to be rare. It is not, however,
for us expressly to forbid every kind of ornament; yet because whatever
exceeds the frugal use of such things is tarnished with some degree of
vanity; and more especially, because the cupidity of women is, on this
point, insatiable; not only must moderation, but even abstinence, be
cultivated as far as possible. Further, ambition silently creeps in, so
that the somewhat excessive adorning of the person soon breaks out into
disorder. With respect to the earrings and bracelets of Rebekah, as I
do not doubt that they were those in use among the rich, so the
uprightness of the age allowed them to be sparingly and frugally used;
and yet I do not excuse the fault. This example, however, neither helps
us, nor alleviates our guilt, if, by such means, we excite and
continually inflame those depraved lusts which, even when all
incentives are removed, it is excessively difficult to restrain. The
women who desire to shine in gold, seek in Rebekah a pretext for their
corruption. Why, therefore, do they not, in like manner, conform to the
same austere kind of life and rustic labor to which she applied
herself? But, as I have just said, they are deceived who imagine that
the examples of the saints can sanction them in opposition to the
common law of God. Should any one object that it is abhorrent to the
modesty of a virtuous and chaste maiden to receive earrings and
bracelets from a man who was a stranger, and whom she had never before
seen. In the first place, it may be, that Moses passes over much
conversation held on both sides, by which it is probable she was
induced to venture on the reception of them. It may also be, that he
relates first what was last in order. For it follows soon afterwards in
the context, that the servant of Abraham inquired whose daughter she
was. We must also take into account the simplicity of that age. Whence
does it arise that it was not disreputable for a maid to go alone out
of the city, unless that then the morals of mankind did not require so
severe a guard for the preservation of modesty? Indeed, it appears from
the context, that the ornaments were not given her for a dishonorable
purpose; [7] but a portion is offered to the parents to facilitate the
contract for marriage. Interpreters are not agreed respecting the value
of the presents. Moses estimates the earrings at half a shekel, and the
bracelets at ten shekels. Jerome, instead of half a shekel, reads two
shekels. I conceive the genuine sense to be, that the bracelets were
worth ten shekels, and the frontal ornament or earrings worth half that
sum, or five shekels. For since nothing is added after the word vq
(bekah,) it has reference to the greater number. [8] Otherwise here is
no suitable proportion between the bracelets and the ornaments for the
head. Moreover, if we take the shekel for four Attic drachms, the value
is trifling; therefore I think the weight of gold is indicated, which
makes the sum much greater than the piece of money called a shekel.
26. And the man bowed down his head. When the servant of Abraham hears
that he had alighted upon the daughter of Bethel, he is more and more
elated with hope. Yet he does not exult, as profane men are wont to do,
as if the occurrence were fortuitous; but he gives thanks to God,
regarding it, as the result of Providence, that he had been thus
opportunely led straight to the place he had wished. He does not,
therefore, boast of his good fortune; but he declares that God had
dealt kindly and faithfully with Abraham; or, in other words, that, for
his own mercy's sake, God had been faithful in fulfilling his promises.
It is true that the same form of speech is applied to the persons
present; just as it follows soon after in the same chapter, (Genesis
24:49,)
"If ye will deal kindly and truly with my master tell me."
The language is, however, peculiarly suitable to the character of God,
both because he gratuitously confers favors upon men, and is specially
inclined to beneficence: and also, by never frustrating their hope, he
proves himself to be faithful and true. This thanksgiving, therefore,
teaches us always to have the providence of God before our eyes, in
order that we may ascribe to him whatever happens prosperously to us.
28. And the damsel ran and told them of her mother's house. It is
possible, that the mother of Rebekah occupied a separate house; not
that she had a family divided from that of her husband, but for the
purpose of keeping her daughters and maidens under her own custody. The
expression may, however, be more simply explained to mean, that she
came directly to her mother's chamber; because she could more easily
relate the matter to her than to her father. It is also probable, that
when Bethuel was informed of the fact, by the relation of his wife,
their son Laban was sent by both of them to introduce the stranger.
Other explanations are needless.
33. I will not eat until I have told my errand [9] Moses begins to show
by what means the parents of Rebekah were induced to give her in
marriage to their nephew. That the servant, when food was set before
him, should refuse to eat till he had completed his work is a proof of
his diligence and fidelity; and it may with propriety be regarded as
one of the benefits which God had vouchsafed to Abraham, that he should
have a servant so faithful, and so intent upon his duty. Since,
however, this was the reward of the holy discipline which Abraham
maintained, we cannot wonder that very few such servants are to be
found, seeing that everywhere they are so ill-governed.
Moreover, although the servant seems to weave a superfluous story, yet
there is nothing in it which is not available to his immediate purpose.
He knew that it was a feeling naturally inherent in parents, not
willingly to send away their children to a distance. He therefore first
commemorates Abraham's riches, that they might not hesitate to connect
their daughter with a husband so wealthy. He secondly explains that
Isaac was born of his mother in her old age; not merely for the purpose
of informing them that he had been miraculously given to his father,
whence they might infer that he had been divinely appointed to this
greatness and eminence; but that an additional commendation might be
given on account of Isaac's age. In the third place, he affirms that
Isaac would be the sole heir of his father. Fourthly, he relates that
he had been bound by an oath to seek a wife for his master Isaac, from
among his own kindred; which special choice on the part of Abraham was
very effectual in moving them to compliance. Fifthly, he states that
Abraham, in full confidence that God would be the leader of his
journey, had committed the whole business to him. Sixthly, he declares,
that whatever he had asked in prayer he had obtained from the Lord;
whence it appeared that the marriage of which he was about to treat was
according to the will of God. We now see the design of his narration:
First, to persuade the parents of Rebekah that he had not been sent for
the purpose of deceiving them, that he had not in anything acted
craftily, or by oblique methods, but in the fear of the Lord, as the
religious obligation of marriage requires. Secondly, that he was
desiring nothing which would not be profitable and honorable for them.
And lastly, that God had been the director of the whole affair.
Moreover, since the servant of Abraham, though persuaded that the angel
of God would be the guide of his journey, yet neither directs his
prayers nor his thanksgivings to him, we may hence learn that angels
are not, in such a sense, constituted the ministers of God to us, as
that they should be invoked by us, or should transfer to themselves the
worship due to God; a superstition which prevails nearly over the whole
world to such a degree, that men turn aside a portion of their faith
from the only fountain of all good to the rivulets which flow from it.
The clause, the Lord, before whom I walk, (Genesis 24:40,) which some
refer to the probity and good conscience of Abraham, I rather explain
as applying to the faith, by which he set God before him, as the
governor of his life, being confident that he was the object of God's
care, and dependent upon his grace.
If ye will deal kindly [10] I have lately related the force of this
expression; namely, to act with humanity and good faith. He thus
modestly and suppliantly asks them to consent to the marriage of Isaac
and Rebekah: should he meet with a repulse from them, he says, he will
go either to the right hand or to the left; that is, he will look
around elsewhere. For he places the right hand and the left in contrast
with the straight way in which he had been led to them. It is, however,
with fertile ingenuity that some of the Hebrews explain the words as
meaning, that he would go to Lot, or to Ishmael.
50. The thing proceedeth from the Lord. Whereas they are convinced by
the discourse of the man, that God was the Author of this marriage,
they avow that it would be unlawful for them to offer anything in the
way of contradiction. They declare that the thing proceedeth from the
Lord; because he had, by the clearest signs, made his will manifest.
Hence we perceive, that although the true religion was in part observed
among them, and in part infected with vicious errors, yet the fear of
God was never so utterly extinguished, but this axiom remained firmly
fixed in all their minds, that God must be obeyed. If, then, wretched
idolaters, who had almost fallen away from religion, nevertheless so
subjected themselves to God, as to acknowledge it to be unlawful for
them to swerve from his will, how much more prompt ought our obedience
to be? Therefore, as soon as the will of God is made known to us, not
only let our tongues be silent, but let all our senses be still;
because it is an audacious profanation to admit any thought which is
opposed to that will.
52. He worshipped. Moses again repeats that Abraham's servant gave
thanks to God; and it is not without reason that he so often inculcates
this religious duty; because, since God requires nothing greater from
us, the neglect of it betrays the most shameful indolence. The
acknowledgment of God's kindness is a sacrifice of sweet-smelling
savor; yea, it is a more acceptable service than all sacrifices. God is
continually heaping innumerable benefits upon men. Their ingratitude,
therefore, is intolerable, if they fail to exercise themselves in
celebrating those benefits.
54. And they rose up in the morning. On this point Moses insists the
more particularly; partly, for the purpose of commending the faithful
industry of the servant in fulfilling his master's commands; partly,
for that of teaching, that his mind was inflamed by the Spirit of God,
for he is so ardent as to allow no truce to others, and no relaxation
to himself. Thus, although he conducted himself as became an honest and
prudent servant, it is still not to be doubted that the Lord impelled
him, for Isaac's sake, to act as he did. So the Lord watches over his
own people while they sleep, expedites and accomplishes their affairs
in their absence, and influences the dispositions of all, so far as is
expedient, to render them assistance. It is by a forced interpretation,
that some would explain the ten days, during which Laban and his mother
desire the departure of Rebekah to be deferred, as meaning years or
months. For it was merely the tender wish of the mother, who could ill
bear that her daughter should thus suddenly be torn away from her
bosom.
57. We will call the damsel. Bethuel, who had before unreservedly given
his daughter in marriage, now seems to adhere, with but little
constancy, to his purpose. When, however, he had previously offered his
daughter, without making any exception, he is to be understood as
having done it, only so far as he was able. But now, Moses declares
that he did not exercise tyranny over his daughter, so as to thrust her
out reluctantly, or to compel her to marry against her will, but left
her to her own free choice. Truly, in this matter, the authority of
parents ought to be sacred: but a middle course is to be pursued, so
that the parties concerned may make their contract spontaneously, and
with mutual consent. It is not right to understand that Rebekah in
answering so explicitly, showed contempt for the paternal roof, or too
anxiously desired a husband; [11] but since she saw that the affair was
transacted by the authority of her father, and with the consent of her
mother, she also herself acquiesced in it.
59. And they sent away Rebekah. Moses first relates, that Rebekah was
honorably dismissed; because her nurse was given unto her. Moreover, I
doubt not that they had domestic nurses, who were their handmaidens;
not that mothers entirely neglected that duty, but that they committed
the care of education to one particular maid. They therefore who
assisted mothers with subsidiary service were called nurses. Moses
afterwards adds, that Rebekah's relatives "blessed her," (Genesis
24:60,) by which expression he means, that they prayed that her
condition might be a happy one. We know that it was a solemn custom, in
all ages, and among all people, to accompany marriages with all good
wishes. And although posterity has greatly degenerated from the pure
and genuine method of celebrating marriages used by the fathers; yet it
is God's will that some public testimony should stand forth, by which
men may be admonished, that no nuptials are lawful, except those which
are rightly consecrated. Now, the particular form of benediction which
is here related, was probably in common use, because nature dictates
that the propagation of offspring is the special end of marriage. Under
the notion of victory (Genesis 24:60) is comprehended a prosperous
state of life. The Lord, however, directed their tongues to utter a
prophecy of which they themselves were ignorant. To possess the gates
of enemies, means to obtain dominion over them; because judgment was
administered in the gates, and the bulwarks of the city were placed
there.
63. And Isaac went out. It appears that Isaac dwelt apart from his
father; either because the family was too large, or because such was
the custom. And perhaps Abraham had already married another wife; so
that, for the sake of avoiding contentions, it would seem more
convenient for him to have a house of his own. Thus great wealth has
its attendant troubles. Doubtless, of all earthly blessings granted by
God, none would have been sweeter to Abraham than that of living with
his son. However, I by no means think that he was deprived of his
society and assistance. For such was the piety of Isaac, that he
undoubtedly studied to discharge every duty towards his father: this
alone was wanting, that they did not live in the same house. Moses also
relates how it happened that Isaac met with his wife before she reached
his home. For he says, that Isaac went out in the evening to meditate
or to pray. For the Hebrew word svch (soach) may mean either. It is
probable that he did this according to his custom, and that he sought a
place of retirement for prayer, in order that his mind, being released
from all avocations, might be the more at liberty to serve God.
Whether, however, he was giving his mind to meditation or to prayer,
the Lord granted him a token of his own presence in that joyful
meeting.
64. And Rebekah lifted up her eyes. We may easily conjecture that
Isaac, when he saw the camels, turned his steps towards them, from the
desire of seeing his bride; this gave occasion to the inquiry of
Rebekah. Having received the answer, she immediately, for the sake of
doing honor to her husband, dismounted her camel to salute him. For
that she fell, struck with fear, as some suppose, in no way agrees with
the narrative. She had performed too long a journey, under the
protection of many attendants, to be so greatly afraid at the sight of
one man. But these interpreters are deceived, because they do not
perceive, that in the words of Moses, the reason is afterwards given to
this effect, that when Rebekah saw Isaac, she alighted from her camel;
because she had inquired of the servant who he was, and had been told
that he was the son of his master Abraham. It would not have entered
into her mind to make such inquiry respecting any person whom she might
accidentally meet: but seeing she had been informed that Abraham's
house was not far distant, she supposes him at least to be one of the
domestics. Moses also says that she took a veil: which was a token of
shame and modesty. For hence also, the Latin word which signifies "to
marry," [12] is derived, because it was the custom to give brides
veiled to their husbands. That the same rite was also observed by the
fathers, I have no doubt. [13] So much the more shameful, and the less
capable of excuse, is the licentiousness of our own age; in which the
apparel of brides seems to be purposely contrived for the subversion of
all modesty.
67. And Isaac brought her into his mother Sarah's tent. He first
brought her into the tent, then took her as his wife. By the very
arrangement of his words, Moses distinguishes between the legitimate
mode of marriage and barbarism. And certainly the sanctity of marriage
demands that man and woman should not live together like cattle; but
that, having pledged their mutual faith, and invoked the name of God,
they might dwell with each other. Besides, it is to be observed, that
Isaac was not compelled, by the tyrannical command of his father, to
marry; but after he had given his mind to her he took her freely, and
cordially gave her the assurance of conjugal fidelity.
And Isaac was comforted after his mother's death. Since his grief for
the death of his mother was now first assuaged, we infer how great had
been its vehemence; for a period sufficiently long had already elapsed.
[14] We may also hence infer, that the affection of Isaac was tender
and gentle: and that his love to his mother was of no common kind,
seeing he had so long lamented her death. And the knowledge of this
fact is useful to prevent us from imagining that the holy patriarchs
were men of savage manners and of iron hardness of heart, and from
becoming like those who conceive fortitude to consist in brutality.
Only care must be taken that grief should be duly mitigated; lest it
burst forth in impious murmurings, or subvert the hope of a future
resurrection. I do not however entirely excuse the sorrow of Isaac; I
only advise, that what belongs to humanity, ought not to be altogether
condemned. And although it was culpable not to be able to efface grief
from the mind, until the opposite joy of marriage prevailed over it;
Moses still reckons it among the benefits conferred by God, that he
applies a remedy of any kind to his servant.
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[1] Abraham was a hundred years old when Isaac was born, (Genesis
21:5,) and Isaac was forty years old when he was married, (Genesis
25:20.) This makes Abraham's age a hundred and forty years. -- Ed.
[2] Under my thigh. "A sign which Jacob also required of his son
Joseph, (Genesis 47:29,) either to signify subjection, or for a further
mystery of the covenant of circumcision, or rather of Christ the
promised seed, who was to come out of Abraham's loins or thigh." --
Ainsworth.
[3] See Genesis 11:31.
[4] "Divinatio qua utitur." The word divinatio seems to be too strong
for the occasion. The servant certainly sought a sign from heaven; and
may seem improperly to have prescribed to God in what way his prayer
should be answered. He might, however, be acting under a divine
impulse, and the context would lead to such an inference. But if it was
a weakness in this good man to be thus minute in his stipulations, it
was one which God neither reproved nor condemned; and therefore it
seems harsh to give it the name of divination. Calvin's object,
however, is, in thus strongly stating the case, to meet it as an
objection, by a conclusive answer. A method which, the reader will have
observed, he frequently adopts. -- Ed.
[5] Calvin's answer to the objection above stated begins here. -- Ed.
[6] "Et dixit Iehova Deus domini mei Abraham, occurrere fac nunc coram
me hodie, et fac misericordiam cum domino meo Abraham." Dathe seems to
have taken the same view of the passage with Calvin. "O Iova Deus
domini mei Abrahami, fac pro tuo erga dominum meum Abrahamum amore, ut
mihi jam quam quoero, occurrat." "O Lord God of my master Abraham,
cause, according to thy love towards my master Abraham, that she whom I
seek may meet me." The English version is simply, "I pray thee, send me
good speed this day." But probably the more specific meaning attached
by Calvin and Dathe to the passage is the true one. Calvin properly
objects against the translation of the Vulgate as being intransitive,
whereas hqrh (hakreh) is transitive. -- Ed
[7] "Non turpis lenocinii causa datum esse."
[8] Some suppose that by the ear-rings is meant an ornament for the
face or forehead, as appears in the margin of our version, and as
Calvin here seems to intimate. But the increased knowledge of Eastern
customs which recent times have furnished, has given weight to the
opinion of older commentators, that a nose-jewel is here intended. This
ornament was not suspended from the central cartilaginous substance of
the nose, but from one side, which was bored for the purpose. Calvin's
interpretation, that the weight of this ornament was the half of ten
shekels, instead of half a shekel, cannot be admitted. Though,
according to its weight, it might not be worth more than ten or twelve
shillings; yet its workmanship might be costly; and if it contained
some precious stone, which is not improbable, it might be of very great
value. There can be no doubt that the presents generally were
exceedingly valuable. -- Ed.
[9] It was the custom of the ancients on occasions of this kind first
to take their meal together, and when the wants of nature had been
supplied, and the spirit had been exhilarated, to open the subject of
communication; but Abraham's servant purposely reverses this order, to
show his earnestness in attending to his master's business; and perhaps
also his confidence of success, in consequence of the favorable
indications which God had given in answer to his prayers. See Dathe and
Le Clerc. -- Ed.
[10] "Si facitis misericordiam."
[11] "Vel procax juvencula maritum nimis cupide appeteret."
[12] "Verbum nubendi." The original meaning of the word nubere is to
veil, or cover.
[13] "Isaac was walking, and it would therefore have been the highest
breach of Oriental good manners, to have remained on the camel when
presented to him. No doubt they all alighted and walked to meet him,
conducting Rebekah as a bride to meet the bridegroom." -- Bush. -- Ed.
[14] The time from the death of Sarah to Isaac's marriage was three
years. -- Ed.
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CHAPTER 25.
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Genesis 25:1-34
1. Then again Abraham took a wife, and her name was Keturah.
1. Et addidit Abraham, et accepit uxorem, cujus nomen erat Cetura.
2. And she bare him Zimran, and Jokshan, and Medan, and Midian, and
Ishbak, and Shuah.
2. Et peperit ei Zimram, et Iocsan, et Medan, et Midian, et Isbah, et
Suah
3. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were
Asshurim, and Letushim, and Leummim.
3. Et Iocsan genuit Seba, et Dedan. Filii autem Dedan fuerunt Assurim,
et Letusim, et Leummin.
4. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and
Eldaah. All these were the children of Keturah.
4. Filii vero Midian, Hephah, et Hepher, et Hanoch, et Abidah, et
Eldaah: omnes isti, filii Ceturae.
5. And Abraham gave all that he had unto Isaac.
5. Porro dedit Abraham omnia, quae sua erant, ipsi Ishac.
6. But unto the sons of the concubines, which Abraham had, Abraham gave
gifts, and sent them away from Isaac his son, while he yet lived,
eastward, unto the east country.
6. Et filiis concubinarum quas habebat Abraham, dedit Abraham dona; et
emisit eos ab Ishac filio suo, quum adhuc viveret, ad Orientem, ad
terram Orientalem.
7. And these are the days of the years of Abraham's life which he
lived, an hundred threescore and fifteen years.
7. Porro isti sunt dies annorum vitae Abraham quos vixit, centum anni
et septuaginta anni et quinque anni.
8. Then Abraham gave up the ghost, and died in a good old age, an old
man, and full of years; and was gathered to his people.
8. Et obiit, et mortuus est Abraham in senectute bona, senex et satur:
et congregatus est ad populos suos.
9. And his sons Isaac and Ishmael buried him in the cave of Machpelah,
in the field of Ephron the son of Zohar the Hittite, which is before
Mamre;
9. Et sepelierunt eum Ishac et Ismael filii ejus in spelunca duplici,
in agro Ephron filii Sohar Hittaei, quae est ante Mamre,
10. The field which Abraham purchased of the sons of Heth: there was
Abraham buried, and Sarah his wife.
10. In agro quem emit Abraham a filiis Heth: ibi sepultus est Abraham
et Sarah uxor ejus.
11. And it came to pass after the death of Abraham, that God blessed
his son Isaac; and Isaac dwelt by the well Lahairoi.
11. Et fuit, postquam mortuus est Abraham, benedixit Deus Ishac filio
ejus; et habitavit Ishac apud Puteum viventis videntis me.
12. Now these are the generations of Ishmael, Abraham's son, whom Hagar
the Egyptian, Sarah's handmaid, bare unto Abraham:
12. Istae autem generationes Ismael filii Abraham, quem peperit Hagar
AEgyptia ancilla Sarah ipsi Abraham.
13. And these are the names of the sons of Ishmael, by their names,
according to their generations: the firstborn of Ishmael, Nebajoth; and
Kedar, and Adbeel, and Mibsam,
13. Et haec nomina filiorum Ismael per nomina sua, per generationes
suas: primogenitus Ismael, Nebajoth, et Cedar, et Abdeel, et Mibsam,
14. And Mishma, and Dumah, and Massa,
14. Et Mismah, et Dumah, et Masa,
15. Hadar, and Tema, Jetur, Naphish, and Kedemah:
15. Hadar, et Thema, Jetur, Naphis, et Cedmah.
16. These are the sons of Ishmael, and these are their names, by their
towns, and by their castles; twelve princes according to their nations.
16. Isti sunt filii Ismael, et ista nomina eorum per villas suas, et
per castella sua, duodecim principes per familias suas.
17. And these are the years of the life of Ishmael, an hundred and
thirty and seven years: and he gave up the ghost and died; and was
gathered unto his people.
17. Et isti sunt anni vitae Ismael, centum anni, et triginta anni, et
septem anni: et obiit, et mortuus est, et congregatus est ad populos
suos.
18. And they dwelt from Havilah unto Shur, that is before Egypt, as
thou goest toward Assyria: and he died in the presence of all his
brethren.
18. Et habitaverunt ab Havilah usque ad Sur, quae est ante AEgyptum,
dum pergis in Assur: coram omnibus fratribus suis habitavit.
19. And these are the generations of Isaac, Abraham's son: Abraham
begat Isaac:
19. Istae vero sunt generationes Ishac filii Abraham: Abraham genuit
Ishac.
20. And Isaac was forty years old when he took Rebekah to wife, the
daughter of Bethuel the Syrian of Padanaram, the sister to Laban the
Syrian.
20. Et erat Ishac quadragenarius, quando accepit Ribcam filiam Bethuel
Aramaei de Padan Aram, sororem Laban Aramaei, sibi in uxorem.
21. And Isaac intreated the LORD for his wife, because she was barren:
and the LORD was intreated of him, and Rebekah his wife conceived.
21. Et oravit Ishac Iehovam respectu uxoris suae, quia sterilis erat:
et exoratus est ab ipso Iehova, et concepit Ribca uxor ejus.
22. And the children struggled together within her; and she said, If it
be so, why am I thus? And she went to enquire of the LORD.
22. Et collidebant se filii in utero ejus, et dixit, Si ita, ut quid
ego?
23. And the LORD said unto her, Two nations are in thy womb, and two
manner of people shall be separated from thy bowels; and the one people
shall be stronger than the other people; and the elder shall serve the
younger.
23. Tune dixit Iehova ad eam, Duae gentes sunt in utero tuo, et duo
populi a visceribus tuis separabunt se: et populus populo robustior
erit, et major serviet minori.
24. And when her days to be delivered were fulfilled, behold, there
were twins in her womb.
24. Et impleti sunt dies ejus ut pareret, et ecce gemini erant in utero
ejus.
25. And the first came out red, all over like an hairy garment; and
they called his name Esau.
25. Egressus est autem prior rufus, totus ipse sicut pallium pilosum:
et vocaverunt nomen ejus Esau.
26. And after that came his brother out, and his hand took hold on
Esau's heel; and his name was called Jacob: and Isaac was threescore
years old when she bare them.
26. Et postea egressus est frater ejus, et manus ejus tenebat calcaneum
Esau, et vocarunt nomen Iahacob. Ishac autem erat sexagenarius, quando
peperit eos.
27. And the boys grew: and Esau was a cunning hunter, a man of the
field; and Jacob was a plain man, dwelling in tents.
27. Et creverunt pueri: et fuit Esau vir peritus venationis, vir
agricola: sed Iahacob erat vir integer, manens in tabernaculis.
28. And Isaac loved Esau, because he did eat of his venison: but
Rebekah loved Jacob.
28. Et dilexit Ishac Esau, quia venatio erat in ore ejus, et Ribca
diligebat Iahacob.
29. And Jacob sod pottage: and Esau came from the field, and he was
faint:
29. Coxit autem Iahacob coctionem: et venit Esau ex agro, et erat
lassus.
30. And Esau said to Jacob, Feed me, I pray thee, with that same red
pottage; for I am faint: therefore was his name called Edom.
30. Et dixit Esau ad Iahacob, Fac me comedere nunc de rufo, rufo isto:
quia lassus sum: idcirco vocarunt nomen ejus Edom.
31. And Jacob said, Sell me this day thy birthright.
31. Tunc dixit Iahacob, Vende hoc tempore primogenituram tuam mihi.
32. And Esau said, Behold, I am at the point to die: and what profit
shall this birthright do to me?
32. Et dixit Esau, Ecce ego vado ut moriar, et utquid mihi
primogenitura?
33. And Jacob said, Swear to me this day; and he sware unto him: and he
sold his birthright unto Jacob.
33. Dixit itaque Iahacob, Iura mihi hoc tempore. Et juravit ei: et
vendidit primogenituram suam ipsi Iahacob.
34. Then Jacob gave Esau bread and pottage of lentiles; and he did eat
and drink, and rose up, and went his way: thus Esau despised his
birthright.
34. Et Iahacob dedit Esau panem et coctionem lenticularum, et comedit,
atque bibit: et surrexit, et abiit, contempsitque Esau primogenituram.
1. Then again Abraham took a wife [15] It seems very absurd that
Abraham, who is said to have been dead in his own body thirty-eight
years before the decease of Sarah, should, after her death, marry
another wife. such an act was, certainly, unworthy of his gravity.
Besides, when Paul commends his faith, (Romans 4:19,) he not only
asserts that the womb of Sarah was dead, when Isaac was about to be
born, but also that the body of the father himself was dead. Therefore
Abraham acted most foolishly, if, after the loss of his wife, he, in
the decrepitude of old age, contracted another marriage. Further, it is
at variance with the language of Paul, that he, who in his hundredth
year was cold and impotent, [16] should, forty years afterwards, have
many sons. Many commentators, to avoid this absurdity, suppose Keturah
to have been the same person as Hagar. But their conjecture is
immediately refuted in the context; where Moses says, Abraham gave
gifts to the sons of his concubines. The same point is clearly
established from 1 Chronicles 1:32. Others conjecture that, while Sarah
was yet living, he took another wife. This, although worthy of grave
censure, is however not altogether incredible. We know it to be not
uncommon for men to be rendered bold by excessive license. Thus Abraham
having once transgressed the law of marriage, perhaps, after the
dispute respecting Hagar, did not desist from the practice of polygamy.
It is also probable that his mind had been wounded, by the divorce
which Sarah had compelled him to make with Hagar. Such conduct indeed
was disgraceful, or, at least, unbecoming in the holy patriarch.
Nevertheless no other, of all the conjectures which have been made,
seems to me more probable. If it be admitted, the narrative belongs to
another place; but Moses is frequently accustomed to place those things
which have precedence in time, in a different order. And though this
reason should not be deemed conclusive, yet the fact itself shows an
inverted order in the history. [17] Sarah had passed her ninetieth
year, when she brought forth her son Isaac; she died in the hundred and
twenty-seventh year of her age; and Isaac married when he was forty
years old. Therefore, nearly four years intervened between the death of
his mother and his nuptials. If Abraham took a wife after this, what
was he thinking of, seeing that he had been during so many years
accustomed to a single life? It is therefore lawful to conjecture that
Moses, in writing the life of Abraham, when he approached the closing
scene, inserted what he had before omitted. The difficulty, however, is
not yet solved. For whence proceeded Abraham's renovated vigor, [18]
since Paul testifies that his body had long ago been withered by age?
Augustine supposes not only that strength was imparted to him for a
short space of time, which might suffice for Isaac's birth; but that by
a divine restoration, it flourished again during the remaining term of
his life. Which opinion, both because it amplifies the glory of the
miracle, and for other reasons, I willingly embrace. [19] And what I
have before said, namely, that Isaac was miraculously born, as being a
spiritual seed, is not opposed to this view; for it was especially on
his account that the failing body of Abraham was restored to vigor.
That others were afterwards born was, so to speak, adventitious. Thus
the blessing of God pronounced in the words, "Increase and multiply,"
which was annexed expressly to marriage, is also extended to unlawful
connexions. Certainly, if Abraham married a wife while Sarah was yet
alive, (as I think most probable,) his adulterous connection was
unworthy of the divine benediction. But although we know not why this
addition was made to the just measure of favor granted to Abraham, yet
the wonderful providence of God appears in this, that while many
nations of considerable importance descended from his other sons, the
spiritual covenant, of which the rest also bore the sign in their
flesh, remained in the exclusive possession of Isaac.
6. But unto the sons of the concubines. Moses relates, that when
Abraham was about to die, he formed the design of removing all cause of
strife among his sons after his death, by constituting Isaac his sole
heir, and dismissing the rest with suitable gifts. This dismissal was,
indeed, apparently harsh and cruel; but it was agreeable to the
appointment and decree of God, in order that the entire possession of
the land might remain for the posterity of Isaac. For it was not lawful
for Abraham to divide, at his own pleasure, that inheritance which had
been granted entire to Isaac. Wherefore, no course was left to him but
to provide for the rest of his sons in the manner here described. If
any person should now select one of his sons as his heir, to the
exclusion of the others, he would do them an injury; and, by applying
the torch of injustice, in disinheriting a part of his children, he
would light up the flame of pernicious strifes in his family.
Wherefore, we must note the special reason by which Abraham was not
only induced, but compelled, to deprive his sons of the inheritance,
and to remove them to a distance; namely, lest by their intervention,
the grant which had been divinely made to Isaac should, of necessity,
be disturbed. We have elsewhere said that, among the Hebrews, she who
is a partaker of the bed, but not of all the goods, is styled a
concubine. The same distinction has been adopted into the customs, and
sanctioned by the laws of all nations. So, we shall afterwards see,
that Leah and Rachel were principal wives, but that Bilhah and Zilpah
were in the second rank; so that their condition remained servile,
although they were admitted to the conjugal bed. Since Abraham had made
Hagar and Keturah his wives on this condition, it seems that he might
lawfully bestow on their sons, only a small portion of his goods; to
have transferred, however, from his only heir to them, equal portions
of his property, would have been neither just nor right. It is probable
that no subsequent strife or contention took place respecting the
succession; but by sending the sons of the concubines far away, he
provides against the danger of which I have spoken, lest they should
occupy a part of the land which God had assigned to the posterity of
Isaac alone.
7. And these are the days. Moses now brings us down to the death of
Abraham; and the first thing to be noticed concerning his age is the
number of years during which he lived as a pilgrim; for he deserves the
praise of wonderful and incomparable patience, for having wandered
through the space of a hundred years, while God led him about in
various directions, contented, both in life and death, with the bare
promise of God. Let those be ashamed who find it difficult to bear the
disquietude of one, or of a few years, since Abraham, the father of the
faithful, was not merely a stranger during a hundred years, but was
also often cast forth into exile. Meanwhile, however, Moses expressly
shows that the Lord had fulfilled his promise, Thou shalt die in a good
old age: for although he fought a hard and severe battle, yet his
consolation was neither light nor small; because he knew that, amidst
so many sufferings, his life was the object of Divine care. But if this
sole looking unto God sustained him through his whole life, amidst the
most boisterous waves, amidst many bitter griefs, amidst tormenting
cares, and in short an accumulated mass of evils; let us also learn --
that we may not become weary in our course -- to rely on this support,
that the Lord has promised us a happy issue of life, and one truly far
more glorious than that of our father Abraham.
8. Then Abraham gave up the ghost [20] They are mistaken who suppose
that this expression denotes sudden death, as intimating that he had
not been worn out by long disease, but expired without pain. Moses
rather means to say that the father of the faithful was not exempt from
the common lot of men, in order that our minds may not languish when
the outward man is perishing; but that, by meditating on that
renovation which is laid up as the object of our hope, we may, with
tranquil minds, suffer this frail tabernacle to be dissolved. There is
therefore no reason why a feeble, emaciated body, failing eyes,
tremulous hands, and the lost use of all our members, should so
dishearten us, that we should not hasten, after the example of our
father, with joy and alacrity to our death. But although Abraham had
this in common with the human race, that he grew old and died; yet
Moses, shortly afterwards, puts a difference between him and the
promiscuous multitude of men as to manner of dying; namely, that he
should die in a good old age, and satisfied with life. Unbelievers,
indeed, often seem to participate in the same blessing; yea, David
complains that they excelled in this kind of privilege; and a similar
complaint occurs in the book of Job, namely, that they fill up their
time happily, till in a moment they descend into the grave. [21] But
what I said before must be remembered, that the chief part of a good
old age consists in a good conscience and in a serene and tranquil
mind. Whence it follows, that what God promises to Abraham, can only
apply to those who truly cultivate righteousness: for Plato says, with
equal truth and wisdom, that a good hope is the nutriment of old age;
and therefore old men who have a guilty conscience are miserably
tormented, and are inwardly racked as by a perpetual torture. But to
this we must add, what Plato knew not, that it is godliness which
causes a good old age to attend us even to the grave, because faith is
the preserver of a tranquil mind. To the same point belongs what is
immediately added, he was full of days, so that he did not desire a
prolongation of life. We see how many are in bondage to the desire of
life; yea, nearly the whole world languishes between a weariness of the
present life and an inexplicable desire for its continuance. That
satiety of life, therefore, which shall cause us to be ready to leave
it, is a singular favor from God.
And was gathered to his people. I gladly embrace the opinion of those
who believe the state of our future life to be pointed out in this form
of expression; provided we do not restrict it, as these expositors do,
to the faithful only; but understand by it that mankind are associated
together in death as well as in life. [22] It may seem absurd to
profane men, for David to say, that the reprobate are gathered together
like sheep into the grave; but if we examine the expression more
closely, this gathering together will have no existence if their souls
are annihilated. [23] The mention of Abraham's burial will presently
follow. Now he is said to be gathered to his fathers, which would be
inconsistent with fact if human life vanished, and men were reduced to
annihilation: wherefore the Scripture, in speaking thus, shows that
another state of life remains after death, so that a departure out of
the world is not the destruction of the whole man.
9. And his sons Isaac and Ishmael buried him. Hence it appears, that
although Ishmael had long ago been dismissed, he was not utterly
alienated from his father, because he performed the office of a son in
celebrating the obsequies of his deceased parent. Ishmael, rather than
the other sons did this, as being nearer.
12. Now these are the generations of Ishmael. This narration is not
superfluous. In the commencement of the chapter, Moses alludes to what
was done for the sons of Keturah. Here he speaks designedly more at
large, for the purpose of showing that the promise of God, given in the
seventeenth chapter (Genesis 17:1-22,) was confirmed by its manifest
accomplishment. In the first place, it was no common gift of God that
Ishmael should have twelve sons who should possess rank and authority
over as many tribes; but inasmuch as the event corresponded with the
promise, we must chiefly consider the veracity of God, as well as the
singular benevolence and honor which he manifested towards his servant
Abraham, when, even in those benefits which were merely adventitious,
he dealt so kindly and liberally with him; for that may rightly be
regarded as adventitious which was superadded to the spiritual
covenant: therefore Moses, after he has enumerated the towns in which
the posterity of Ishmael was distributed, buries that whole race in
oblivion, that substantial perpetuity may remain only in the Church,
according to the declaration in Psalm 102:28, "the sons of sons shall
inhabit." [24] Further, Moses, as with his finger, shows the wonderful
counsel of God, because, in assigning a region distinct from the land
of Canaan to the sons of Ishmael, he has both provided for them in
future, and kept the inheritance vacant for the sons of Isaac.
18. He died in the presence of all his brethren [25] The major part of
commentators understand this of his death; as if Moses had said that
the life of Ishmael was shorter than that of his brethren, who long
survived him: but because the word nphl (naphal) is applied to a
violent death, and Moses testifies that Ishmael died a natural death,
this exposition cannot be approved. The Chaldean Paraphrast supposes
the word "lot" to be understood, and elicits this sense, that the lot
fell to him, so as to assign him a habitation not far from his
brethren. Although I do not greatly differ in this matter, I yet think
that the words are not to be thus distorted. [26] The word nphl
(naphal) sometimes signifies to lie down, or to rest, and also to
dwell. The simple assertion therefore of Moses is, that a habitation
was given to Ishmael opposite his brethren, so that he should indeed be
a neighbor to them, and yet should have his distinct boundaries: [27]
for I do not doubt that he referred to the oracle contained in the
sixteenth chapter (Genesis 16:1) where, among other things, the angel
said to his mother Hagar, He shall remain, or pitch his tents in the
presence of his brethren. Why does he rather speak thus of Ishmael than
of the others, except for this reason, that whereas they migrated
towards the eastern region, Ishmael, although the head of a nation,
separated from the sons of Abraham, yet retained his dwelling in their
neighborhood? Meanwhile the intention of God is also to be observed,
namely, that Ishmael, though living near his brethren, was yet placed
apart in an abode of his own, that he might not become mingled with
them, but might dwell in their presence, or opposite to them. Moreover,
it is sufficiently obvious that the prediction is not to be restricted
personally to Ishmael.
19. These are the generations of Isaac. Because what Moses has said
concerning the Ishmaelites was incidental, he now returns to the
principal subject of the history, for the purpose of describing the
progress of the Church. And in the first place, he repeats that Isaac's
wife was taken from Mesopotamia. He expressly calls her the sister of
Laban the Syrian, who was hereafter to become the father-in-law of
Jacob, and concerning whom he had many things to relate. But it is
chiefly worthy of observation that he declares Rebekah to have been
barren during the early years of her marriage. And we shall afterwards
see that her barrenness continued, not for three or four, but for
twenty years, in order that her very despair of offspring might give
greater lustre to the sudden granting of the blessing. But nothing
seems less accordant with reason, than that the propagation of the
Church should be thus small and slow. Abraham, in his extreme old age,
received (as it seems) a slender solace for his long privation of
offspring, in having all his hope centred in one individual. Isaac
also, already advanced in years, and bordering on old age, was not yet
a father. Where, then, was the seed which should equal the stars of
heaven in number? Who would not suppose that God was dealing
deceitfully in leaving those houses empty and solitary, which,
according to his own word, ought to be replenished with teeming
population? But that which is recorded in the psalm must be
accomplished in reference to the Church, that
"he maketh her who had been barren to keep house, and to be a joyful
mother of many children." (Psalm 113:9.)
For this small and contemptible origin, these slow and feeble advances,
render more illustrious that increase, which afterwards follows, beyond
all hope and expectation, to teach us that the Church was produced and
increased by divine power and grace, and not by merely natural means.
It is indeed possible, that God designed to correct or moderate any
excess of attachment in Isaac. But this is to be observed as the chief
reason for God's conduct, that as the holy seed was given from heaven,
it must not be produced according to the common order of nature, to the
end, that we learn that the Church did not originate in the industry of
man, but flowed from the grace of God alone.
21. And Isaac entreated the Lord for his wife. Some translate the
passage, Isaac entreated the Lord in the presence of his wife; and
understand this to have been done, that she also might add her prayers,
and they might jointly supplicate God. But the version here given is
more simple. Moreover, this resort to prayer testifies that Isaac knew
that he was deprived of children, because God had not blessed him. He
also knew that fruitfulness was a special gift of God. For although the
favor of obtaining offspring was widely diffused over the whole human
race, when God uttered the words "increase and multiply;" yet to show
that men are not born fortuitously, he distributes this power of
production in various degrees. Isaac, therefore, acknowledges, that the
blessing, which was not at man's disposal, must be sought for by prayer
from God. It now truly appears, that he was endued with no ordinary
constancy of faith. Forasmuch as the covenant of God was known to him,
he earnestly (if ever any did) desired seed. It, therefore, had not
now, for the first time, entered into his mind to pray, seeing that for
more than twenty years he had been disappointed of his hope. Hence,
although Moses, only in a single word, says that he had obtained
offspring by his prayers to God; yet reason dictates that these prayers
had continued through many years. The patience of the holy man is
herein conspicuous, that while he seems in vain to pour forth his
wishes into the air, he still does not remit the ardor of his devotion.
And as Isaac teaches us, by his example, to persevere in prayer; so God
also shows that he never turns a deaf ear to the wishes of his faithful
people, although he may long defer the answer.
22. And the children struggled together. Here a new temptation suddenly
arises, namely, that the infants struggle together in their mother's
womb. This conflict occasions the mother such grief that she wishes for
death. And no wonder; for she thinks that it would be a hundred times
better for her to die, than that she have within her the horrible
prodigy of twin -- brothers, shut up in her womb, carrying on intestine
war. They, therefore, are mistaken, who attribute this complaint to
female impatience, since it was not so much extorted by pain or
torture, as by abhorrence of the prodigy. For she doubtless perceived
that this conflict did not arise from natural causes, but was a prodigy
portending some dreadful and tragic end. She also necessarily felt some
fear of the divine anger stealing over her: as it is usual with the
faithful not to confine their thoughts to the evil immediately present
with them, but to trace it to its cause; and hence they tremble through
the apprehension of divine judgment. But though in the beginning she
was more grievously disturbed than she ought to have been, and,
breaking out into murmurings, preserved neither moderation nor temper;
yet she soon afterwards receives a remedy and solace to her grief. We
are thus taught by her example to take care that we do not give
excessive indulgence to sorrow in affairs of perplexity, nor inflame
our minds by inwardly cherishing secret causes of distress. It is,
indeed, difficult to restrain the first emotions of our minds; but
before they become ungovernable, we must bridle them, and bring them
into subjection. And chiefly we must pray to the Lord for moderation;
as Moses here relates that Rebekah went to ask counsel from the Lord;
because, indeed, she perceived that nothing would be more effectual in
tranquilizing her mind, than to aim at obedience to the will of God,
under the conviction that she was directed by him. For although the
response given might be adverse, or, at least, not such as she would
desire, she yet hoped for some alleviation from a gracious God, with
which she might be satisfied. A question here arises respecting the way
in which Rebekah asked counsel of God. It is the commonly received
opinion that she inquired of some prophet what was the nature of this
prodigy: and Moses seems to intimate that she had gone to some place to
hear the oracle. But since that conjecture has no probability, I rather
incline to a different interpretation; namely, that she, having sought
retirement, prayed more earnestly that she might receive a revelation
from heaven. For, at that time, what prophets, except her husband and
her father-in-law, would she have found in the world, still less in
that neighborhood? Moreover, I perceive that God then commonly made
known his will by oracles. Once more, if we consider the magnitude of
the affair, it was more fitting that the secret should be revealed by
the mouth of God, than manifested by the testimony of man. In our times
a different method prevails. For God does not, at this day, reveal
things future by such miracles; and the teaching of the Law, the
Prophets, and the Gospel, which comprises the perfection of wisdom, is
abundantly sufficient for the regulation of our course of life.
23. Two nations. In the first place, God answers that the contention
between the twin-brothers had reference to something far beyond their
own persons; for in this way he shows that there would be discord
between their posterities. When he says, there are two nations, the
expression is emphatical; for since they were brothers and twins, and
therefore of one blood, the mother did not suppose that they would be
so far disjoined as to become the heads of distinct nations; yet God
declares that dissension should take place between those who were by
nature joined together. Secondly, he describes their different
conditions, namely, that victory would belong to one of these nations,
forasmuch as this was the cause of the contest, that they could not be
equal, but one was chosen and the other rejected. For since the
reprobate give way reluctantly, it follows of necessity that the
children of God have to undergo many troubles and contests on account
of their adoption. Thirdly, the Lord affirms that the order of nature
being inverted, the younger, who was inferior, should be the victor.
We must now see what this victory implies. They who restrict it to
earthly riches and wealth coldly trifle. Undoubtedly by this oracle
Isaac and Rebekah were taught that the covenant of salvation would not
be common to the two people, but would be reserved only for the
posterity of Jacob. In the beginning, the promise was apparently
general, as comprehending the whole seed: now, it is restricted to one
part of the seed. This is the reason of the conflict, that God divides
the seed of Jacob (of which the condition appeared to be one and the
same) in such a manner that he adopts one part and rejects the other:
that one part obtains the name and privilege of the Church, the rest
are reckoned strangers; with one part resides the blessing of which the
other is deprived; as it afterwards actually occurred: for we know that
the Idumaeans were cut off from the body of the Church; but the
covenant of grace was deposited in the family of Jacob. If we seek the
cause of this distinction, it will not be found in nature; for the
origin of both nations was the same. It will not be found in merit;
because the heads of both nations were yet enclosed in their mother's
womb when the contention began. Moreover God, in order to humble the
pride of the flesh, determined to take away from men all occasion of
confidence and of boasting. He might have brought forth Jacob first
from the womb; but he made the other the firstborn, who, at length, was
to become the inferior. Why does he thus, designedly, invert the order
appointed by himself, except to teach us that, without regard to
dignity, Jacob, who was to be the heir of the promised benediction, was
gratuitously elected? The sum of the whole, then, is, that the
preference which God gave to Jacob over his brother Esau, by making him
the father of the Church, was not granted as a reward for his merits,
neither was obtained by his own industry, but proceeded from the mere
grace of God himself. But when an entire people is the subject of
discourse, reference is made not to the secret election, which is
confirmed to few, but the common adoption, which spreads as widely as
the external preaching of the word. Since this subject, thus briefly
stated, may be somewhat obscure, the readers may recall to memory what
I have said above in expounding the seventeenth chapter ([2]Genesis
17:1) namely, that God embraced, by the grace of his adoption, all the
sons of Abraham, because he made a covenant with all; and that it was
not in vain that he appointed the promise of salvation to be offered
promiscuously to all, and to be attested by the sign of circumcision in
their flesh; but that there was a special chosen seed from the whole
people, and these should at length be accounted the legitimate sons of
Abraham, who by the secret counsel of God are ordained unto salvation.
Faith, indeed, is that which distinguishes the spiritual from the
carnal seed; but the question now under consideration is the principle
on which the distinction is made, not the symbol or mark by which it is
attested. God, therefore, chose the whole seed of Jacob without
exception, as the Scripture in many places testifies; because he has
conferred on all alike the same testimonies of his grace, namely, in
the word and sacraments. But another and peculiar election has always
flourished, which comprehended a certain definite number of men, in
order that, in the common destruction, God might save those whom he
would.
A question is here suggested for our consideration. Whereas Moses here
treats of the former kind of election, [28] Paul turns his words to the
latter. [29] For while he attempts to prove, that not all who are Jews
by natural descent are heirs of life; and not all who are descended
from Jacob according to the flesh are to be accounted true Israelites;
but that God chooses whom he will, according to his own good pleasure,
he adduces this testimony, the elder shall serve the younger. (Romans
9:7,8,12.) They who endeavor to extinguish the doctrine of gratuitous
election, desire to persuade their readers that the words of Paul also
are to be understood only of external vocation; but his whole discourse
is manifestly repugnant to their interpretation; and they prove
themselves to be not only infatuated, but impudent in their attempt to
bring darkness or smoke over this light which shines so clearly. They
allege that the dignity of Esau is transferred to his younger brother,
lest he should glory in the flesh; inasmuch as a new promise is here
given to the latter. I confess there is some force in what they say;
but I contend that they omit the principal point in the case, by
explaining the difference here stated, of the external vocation. But
unless they intend to make the covenant of God of none effect, they
must concede that Esau and Jacob were alike partakers of the external
calling; whence it appears, that they to whom a common vocation had
been granted, were separated by the secret counsel of God. The nature
and object of Paul's argument is well known. For when the Jews,
inflated with the title of the Church, rejected the Gospel, the faith
of the simple was shaken, by the consideration that it was improbable
that Christ, and the salvation promised through him, could possibly be
rejected by an elect people, a holy nation, and the genuine sons of
God. Here, therefore, Paul contends that not all who descend from
Jacob, according to the flesh, are true Israelites, because God, of his
own good pleasure, may choose whom he will, as heirs of eternal
salvation. Who does not see that Paul descends from a general to a
particular adoption, in order to teach us, that not all who occupy a
place in the Church are to be accounted as true members of the Church?
It is certain that he openly excludes from the rank of children those
to whom (he elsewhere says) pertaineth the adoption; whence it is
assuredly gathered, that in proof of this position, he adduces the
testimony of Moses, who declares that God chose certain from among the
sons of Abraham to himself, in whom he might render the grace of
adoption firm and efficacious. How, therefore, shall we reconcile Paul
with Moses? I answer, although the Lord separates the whole seed of
Jacob from the race of Esau, it was done with a view to the Church,
which was included in the posterity of Jacob. And, doubtless, the
general election of the people had reference to this end, that God
might have a Church separated from the rest of the world. What
absurdity, then, is there in supposing that Paul applies to special
election the words of Moses, by which it is predicted that the Church
shall spring from the seed of Jacob? And an instance in point was
exhibited in the condition of the heads themselves of these two
nations. For Jacob was not only called by the external voice of the
Lord, but, while his brother was passed by, he was chosen an heir of
life. That good pleasure of God, which Moses commends in the person of
Jacob alone, Paul properly extends further: and lest any one should
suppose, that after the two nations had been rendered distinct by this
oracle, the election should pertain indiscriminately to all the sons of
Jacob, Paul brings, on the opposite side, another oracle, I will have
mercy on whom I will have mercy; where we see a certain number severed
from the promiscuous race of Jacob's sons, in the salvation of whom the
special election of God might triumph. Whence it appears that Paul
wisely considered the counsel of God, which was, in truth, that he had
transferred the honor of primogeniture from the elder to the younger,
in order that he might choose to himself a Church, according to his own
will, out of the seed of Jacob; not on account of the merits of men,
but as a matter of meres grace. And although God designed that the
means by which the Church was to be collected should be common to the
whole people, yet the end which Paul had in view is chiefly to be
regarded; namely, that there might always be a body of men in the world
which should call upon God with a pure faith, and should be kept even
to the end. Let it therefore remain as a settled point of doctrine,
that among men some perish, some obtain salvation; but the cause of
this depends on the secret will of God. For whence does it arise that
they who are born of Abraham are not all possessed of the same
privilege? The disparity of condition certainly cannot be ascribed
either to the virtue of the one, or to the vice of the other, seeing
they were not yet born. Since the common feeling of mankind rejects
this doctrine, there have been found, in all ages, acute men, who have
fiercely disputed against the election of God. It is not my present
purpose to refute or to weaken their calumnies: let it suffice us to
hold fast what we gather from Paul's interpretation; that whereas the
whole human race deserves the same destruction, and is bound under the
same sentence of condemnation, some are delivered by gratuitous mercy,
others are justly left in their own destruction: and that those whom
God has chosen are not preferred to others, because God foresaw they
would be holy, but in order that they might be holy. But if the first
origin of holiness is the election of God, we seek in vain for that
difference in men, which rests solely in the will of God. If any one
desires a mystical interpretation of the subject, [30] we may give the
following: [31] whereas many hypocrites, who are for a time enclosed in
the womb of the Church, pride themselves upon an empty title, and, with
insolent boastings, exult over the true sons of God; internal conflicts
will hence arise, which will grievously torment the mother herself.
24. And when her days to be delivered were fulfilled. Moses shows that
the intestine strife in her womb continued to the time of bringing
forth; for it was not by mere accident that Jacob seized his brother by
the heel and attempted to get out before him. The Lord testified by
this sign that the effect of his election does not immediately appear;
but rather that the intervening path was strewed with troubles and
conflicts. Therefore Esau's name was allotted to him on account of his
asperity; which even from earliest infancy assumed a manly form; but
the name Jacob signifies that this giant, vainly striving in his
boasted strength, had still been vanquished. [32]
27. And the boys grew. Moses now briefly describes the manners of them
both. He does not, indeed, commend Jacob on account of those rare and
excellent qualities, which are especially worthy of praise and of
remembrance, but only says that he was simple. The word tm (tam,)
although generally taken for upright and sincere, is here put
antithetically. After the sacred writer has stated that Esau was
robust, and addicted to hunting, he places on the opposite side the
mild disposition of Jacob, who loved the quiet of home so much, that he
might seem to be indolent; just as the Greeks call those persons
oikositous oikositous, who, dwelling at home, give no evidence of their
industry. In short, the comparison implies that Moses praises Esau on
account of his vigor, but speaks of Jacob as being addicted to domestic
leisure; and that he describes the disposition of the former as giving
promise that he would be a courageous man, while the disposition of the
latter had nothing worthy of commendation. Seeing that, by a decree of
heaven, the honor of primogeniture would be transferred to Jacob, why
did God suffer him to lie down in his tent, and to slumber among ashes;
unless it be, that he sometimes intends his election to be concealed
for a time, lest men should attribute something to their own
preparatory acts?
28. And Isaac loved Esau. That God might more clearly show his own
election to be sufficiently firm, to need no assistance elsewhere, and
even powerful enough to overcome any obstacle whatever, he permitted
Esau to be so preferred to his brother, in the affection and good
opinion of his father, that Jacob appeared in the light of a rejected
person. Since, therefore, Moses clearly demonstrates, by so many
circumstances, that the adoption of Jacob was founded on the sole good
pleasure of God, it is an intolerable presumption to suppose it to
depend upon the will of man; or to ascribe it, in part, to means, (as
they are called,) and to human preparations. [33] But how was it
possible for the father, who was not ignorant of the oracle, to be thus
predisposed in favor of the firstborn, whom he knew to be divinely
rejected?. It would rather have been the part of piety and of modesty
to subdue his own private affection, that he might yield obedience to
God. The firstborn prefers a natural claim to the chief place in the
parent's affection; but the father was not at liberty to exalt him
above his brother, who had been placed in subjection by the oracle of
God. That also is still more shameful and more unworthy of the holy
patriarch, which Moses adds; namely, that he had been induced to give
this preference to Esau, by the taste of his venison. Was he so
enslaved to the indulgence of the palate, that, forgetting the oracle,
he despised the grace of God in Jacob, while he preposterously set his
affection on him whom God had rejected? Let the Jews now go and glory
in the flesh; since Isaac, preferring food to the inheritance destined
for his son, would pervert (as far as he had the power) the gratuitous
covenant of God! For there is no room here for excuse; since with a
blind, or, at least, a most inconsiderate love to his firstborn, he
undervalued the younger. It is uncertain whether the mother was
chargeable with a fault of the opposite kind. For we commonly find the
affections of parents so divided, that if the wife sees any one of the
sons preferred by her husband, she inclines, by a contrary spirit of
emulation, more towards another. Rebekah loved her son Jacob more than
Esau. If, in so doing, she was obeying the oracle, she acted rightly;
but it is possible that her love was ill regulated. And on this point
the corruption of nature too much betrays itself. There is no bond of
mutual concord more sacred than that of marriage: children form still
further links of connection; and yet they often prove the occasion of
dissension. But since we soon after see Rebekah chiefly in earnest
respecting the blessing of God, the conjecture is probable, that she
had been induced, by divine authority, to prefer the younger to the
firstborn. Meanwhile, the foolish affection of the father only the more
fully illustrates the grace of the divine adoption.
29. And Jacob sod pottage. This narration differs little from the sport
of children. Jacob is cooking pottage; his brother returns from hunting
weary and famishing, and barters his birthright for food. What kind of
bargain, I pray, was this? Jacob ought of his own accord to have
satisfied the hunger of his brother. When being asked, he refuses to do
so: who would not condemn him for his inhumanity? In compelling Esau to
surrender his right of primogeniture, he seems to make an illicit and
frivolous compact. God, however, put the disposition of Esau to the
proof in a matter of small moment; and still farther, designed to
present an instance of Jacob's piety, or, (to speak more properly,) he
brought to light what lay hid in both. Many indeed are mistaken in
suspending the cause of Jacob's election on the fact, that God foresaw
some worthiness in him; and in thinking that Esau was reprobated,
because his future impiety had rendered him unworthy of the divine
adoption before he was born. Paul, however, having declared election to
be gratuitous, denies that the distinction is to be looked for in the
persons of men; and, indeed, first assumes it as an axiom, that since
mankind is ruined from its origin, and devoted to destruction,
whosoever are saved are in no other way freed from destruction than by
the mere grace of God. And, therefore, that some are preferred to
others, is not on account of their own merits; but seeing that all are
alike unworthy of grace, they are saved whom God, of his own good
pleasure, has chosen. He then ascends still higher, and reasons thus:
Since God is the Creator of the world, he is, by his own right, in such
a sense, the arbiter of life and death, that he cannot be called to
account; but his own will is (so to speak) the cause of causes. And yet
Paul does not, by thus reasoning, impute tyranny to God, as the
sophists triflingly allege in speaking of his absolute power. But
whereas He dwells in inaccessible light, and his judgments are deeper
than the lowest abyss, Paul prudently enjoins acquiescence in God's
sole purpose; lest, if men seek to be too inquisitive, this immense
chaos should absorb all their senses. It is therefore foolishly
inferred by some, from this place, that whereas God chose one of the
two brothers, and passed by the other, the merits of both had been
foreseen. For it was necessary that God should have decreed that Jacob
should differ from Esau, otherwise he would not have been unlike his
brother. And we must always remember the doctrine of Paul, that no one
excels another by means of his own industry or virtue, but by the grace
of God alone. Although, however, both the brothers were by nature
equal, yet Moses represents to us, in the person of Esau, as in a
mirror, what kind of men all the reprobate are, who, being left to
their own disposition, are not governed by the spirit of God. While, in
the person of Jacob, he shows that the grace of adoption is not idle in
the elect, because the Lord effectually attests it by his vocation.
Whence then does it arise that Esau sets his birthright to sale, but
from this cause, that he, being deprived of the Spirit of God, relishes
only the things of the earth? And whence does it happen that his
brother Jacob, denying himself his own food, patiently endures hunger,
except that under the guidance of the Holy Spirit, he raises himself
above the world and aspires to a heavenly life? Hence, let us learn,
that they to whom God does not vouchsafe the grace of his Spirit, are
carnal and brutal; and are so addicted to this fading life, that they
think not of the spiritual kingdom of God; but them whom God has
undertaken to govern, are not so far entangled in the snares of the
flesh as to prevent them from being intent upon their high vocation.
Whence it follows, that all the reprobate remain immersed in the
corruptions of the flesh; but that the elect are renewed by the Holy
Spirit, that they may be the workmanship of God, created unto good
works. If any one should raise the objection, that part of the blame
may be ascribed to God, because he does not correct the stupor and the
depraved desires inherent in the reprobate, the solution is ready, that
God is exonerated by the testimony of their own conscience, which
compels them to condemn themselves. Wherefore, nothing remains but that
all flesh should keep silence before God, and that the whole world,
confessing itself to be obnoxious to his judgment, should rather be
humbled than proudly contend.
30. Feed me, I pray thee, with that same red pottage [34] Although Esau
declares in these words that he by no means desires delicacies, but is
content with food of any kind, (seeing that he contemptuously
designates the pottage from its color only, without regard to its
taste,) we may yet lawfully conjecture that the affair was viewed in a
serious light by his parents; for his own name had not been given him
on account of any ludicrous matter. In desiring and asking food he
commits nothing worthy of reprehension; but when he says, Behold I am
at the point to die, and what profit shall this birthright do to me? he
betrays a profane desire entirely addicted to the earth and to the
flesh. It is not, indeed, to be doubted that he spake sincerely, when
he declared that he was impelled by a sense of the approach of death.
For they are under a misapprehension who understand him to use the
words, "Behold I die," as if he meant merely to say, that his life
would not be long, because, by hunting daily among wild beasts, his
life was in constant danger. Therefore, in order to escape immediate
death, he exchanges his birthright for food; notwithstanding, he
grievously sins in so doing, because he regards his birthright as of no
value, unless it may be made profitable in the present life. For, hence
it happens, that he barters a spiritual for an earthly and fading good.
On this account the Apostle calls him a "profane person," (Hebrews
12:16,) as one who settles in the present life, and will not aspire
higher. But it would have been his true wisdom rather to undergo a
thousand deaths than to renounce his birthright; which, so far from
being confined within the narrow limits of one age alone, was capable
of transmitting the perpetuity of a heavenly life to his posterity
also. [35] Now, let each of us look well to himself; for since the
disposition of us all is earthly, if we follow nature as our leader, we
shall easily renounce the celestial inheritance. Therefore, we should
frequently recall to mind the Apostle's exhortation, "Let us not be
profane persons as Esau was."
33. And Jacob said, Swear to me. Jacob did not act cruelly towards his
brother, for he took nothing from him, but only desired a confirmation
of that right which had been divinely granted to him; and he does this
with a pious intention, that he may hereby the more fully establish the
certainty of his own election. Meanwhile the infatuation of Esau is to
be observed, who, in the name and presence of God, does not hesitate to
set his birthright to sale. Although he had before rushed
inconsiderately upon the food under the maddening impulse of hunger;
now, at least, when an oath is exacted from him, some sense of religion
should have stolen over him to correct his brutal cupidity. But he is
so addicted to gluttony that he makes God himself a witness of his
ingratitude.
34. Then Jacob gave. Although, at first sight, this statement seems to
be cold and superfluous, it is nevertheless of great weight. For, in
the first place, Moses commends the piety of holy Jacob, who in
aspiring to a heavenly life, was able to bridle the appetite for food.
Certainly he was not a log of wood; in preparing the food for the
satisfying of his hunger, he would the more sharpen his appetite.
Wherefore he must of necessity do violence to himself in order to bear
his hunger. But he would never have been able in this manner to subdue
his flesh, unless a spiritual desire of a better life had flourished
within him. On the other side, the remarkable indifference of his
brother Esau is emphatically described in few words, he did eat and
drink, and rose up and went his way. For what reason are these four
things stated? Truly, that we may know what is declared immediately
after, that he accounted the incomparable benefit of which he was
deprived as nothing. The complaint of the Lacedemonian captive is
celebrated by the historians. The army, which had long sustained a
siege, surrendered to the enemy for want of water. After they had drunk
out of the river, O comrades, (he exclaimed,) for what a little
pleasure have we lost an incomparable good! He, miserable man, having
quenched his thirst, returned to his senses, and mourned over his lost
liberty. But Esau having satisfied his appetite, did not consider that
he had sacrificed a blessing far more valuable than a hundred lives, to
purchase a repast which would be ended in half an hour. Thus are all
profane persons accustomed to act: alienated from the celestial life,
they do not perceive that they have lost anything, till God thunders
upon them out of heaven. As long as they enjoy their carnal wishes,
they cast the anger of God behind them; and hence it happens that they
go stupidly forward to their own destruction. Wherefore let us learn,
if, at any time, we, being deceived by the allurements of the world,
swerve from the right way, quickly to rouse ourselves from our slumber.
__________________________________________________________________
[15] "Et addidit Abraham et accepit uxorem." The Geneva version of our
own Bible has it: "Nov Abraham had taken him another wife called
Keturah;" and adds in the margin, "while Sarah was yet alive," which
agrees, as will appear in what follows, with the opinion of Calvin,
expressed in this Commentary. -- Ed.
[16] "Frigidus, et ad generandum impotens."
[17] "Atque ut haec ratio non urgeat, res tamen ipsa ostendit esse in
hac historia, "husteron proteron." "Et encore que ceste raison ne
presse point, toutefois le faict monstre, qu'en ceste histoire il y a
des choses mises devant derriere." -- French Tr The old English
translator has it: "And though this reason serve not; yet nevertheless
the matter itself declareth, that there is in this history a Hysteron
proteron, that is, a setting of the cart before the horse." -- Ed
[18] "Unde enim novus illi ad muliebrem concubitum vigor."
[19] On the question, whether Abraham married Keturah during Sarah's
life, or not till after her death, authorities are much divided.
Whichever side is taken the difficulties are great, yet perhaps on
neither side insuperable. So far as merely human probabilities are
concerned, the evidence would turn in favor of Calvin's hypothesis,
which is supported by Dr. A. Clarke and Professor Bush; the arguments
of the latter writer, which seem to be mainly drawn from Calvin, are
very forcibly put. On the other hand, great consideration is due to the
authority of such men as Patrick, Le Clerc, Kidder, and Scott, who
would preserve the present order of the sacred narrative; and would
account for the events related on the ground of a miraculous renewal
and continuance of strength, which Calvin himself allows to have taken
place. It is in favor of this latter mode of interpretation, that it
certainly better accords with the general character of Abraham, and is
more consistent with the testimony which the Scriptures bear to his
faith, than the other hypothesis; besides which the order of the
narrative remains undisturbed. See this question treated at length in
Exercitationes Andreae Riveti in Genesin, p 548. Lugd. 1633. -- Ed.
[20] "Et obiit Abraham." And Abraham died. The expression "gave up the
ghost" is not a literal rendering of the original. -- Ed.
[21] See Psalm 73:4. "There are no bands in their death; but their
strength is firm;" and Job 21:13, "They spend their days in wealth, and
in a moment go down to the grave." -- Ed.
[22] Rivetus speaks in similar language on this clause. "This is never
said concerning beasts when they die; and, therefore, from this form of
speech, it is to be observed, that men by death are not reduced to
nothing, nor does the whole of man die.... The Scripture, in speaking
thus, points out some other state; so that departure out of the world
is not the destruction of the whole man." -- Exercitatio cxiii. p. 553.
[23] See Psalm 49.
[24] "Filii filiorum habitabunt." In the English it is, "The children
of thy servants shall continue." -- Ed.
[25] "Coram omnibus fratribus suis habitavit." He dwelt in the presence
of all his brethren.
[26] This is the interpretation of Vatablus, favored by Professor Bush,
who says, "As Ishmael's death has already been mentioned, and as the
term fall' is seldom used in the Scriptures in reference to dying,'
except in cases of sudden and violent death, as when one falls' in
battle, the probability is, that it here signifies that his territory
or possessions fell' to him in the presence of his brethren, or
immediately contiguous to their borders." -- Bush.
[27] Calvin's interpretation, though opposed to the Vulgate and to our
own version, is supported by the Septuagint, the Targum Onkelos, the
Syriac, and Arabic versions. See Walton's Polyglott. -- Ed.
[28] Namely, that which is general or national. -- Ed.
[29] Namely, that which is particular or individual. -- Ed.
[30] Si quis anagogen desideret.
[31] Nous pourrons dire. -- French Tr. The original has no
corresponding expression; but one to the same effect is obviously
understood. -- Ed.
[32] The names of the two brothers was significant of their character.
Esau is called Edom, which signifies red, because he was of sanguinary
temperament. He is said to have been hairy or shaggy, "sr," from which
word the mountainous country he inhabited was called Seir. The name
Jacob, "yqv," means to supplant, or trip up the heels. -- Ed
[33] Cest une outrecuidance insupportable de la vouloir faire dependre
de la volonte de l'homme, ou transporter une partie d'icelle aux moyens
et preparatifs humain. -- French Tr.
[34] Literally the passage would run, "Feed me, I pray thee, with that
red, that read," the word pottage being understood. "the repetition of
the epithet, and the omission of the substantive, indicated the extreme
haste and eagerness of the asker. His eye was caught by the color of
the dish; and being faint with hunger and fatigue, he gave way to the
solicitations of appetite, regardless of consequences." -- Bush.
[35] It is to be remembered that the birthright included not merely
earthly advantages, but those also which were spiritual. Till the tribe
of Levi was accepted by God, in lieu of all the first-born of Israel,
the eldest son was the priest of the family as well as its natural
head. And this was probably the part of the birthright which Esau
treated with peculiar contempt, and for which the Apostle Paul styles
him a "profane person." -- Ed.
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CHAPTER 26.
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Genesis 26:1-35
1. And there was a famine in the land, beside the first famine that was
in the days of Abraham. And Isaac went unto Abimelech king of the
Philistines unto Gerar.
1. Deinde fuit fames in terra praeter famem superiorem, quae fuerat in
diebus Abraham: et profectus est Ishac ad Abimelech regem Pelisthim in
Gerar
2. And the LORD appeared unto him, and said, Go not down into Egypt;
dwell in the land which I shall tell thee of:
2. Nam visus est ei Iehova, et dixit, Ne descendas in AEgyptum: habita
in terra quam dicam tibi.
3. Sojourn in this land, and I will be with thee, and will bless thee;
for unto thee, and unto thy seed, I will give all these countries, and
I will perform the oath which I sware unto Abraham thy father;
3. Inhabita terram hanc, et ero tecum, et benedicam tibi: quia tibi et
semini tuo dabo omnes terras istas: et statuam juramentum quod juravi
ad Abraham patrem tuum.
4. And I will make thy seed to multiply as the stars of heaven, and
will give unto thy seed all these countries; and in thy seed shall all
the nations of the earth be blessed;
4. Et multiplicare faciam semen tuum sicut stellas coeli, et dabo
semini tuo omnes terras istas: benedicenturque in semine tuo omnes
gentes terrae:
5. Because that Abraham obeyed my voice, and kept my charge, my
commandments, my statutes, and my laws.
5. Eo quod obedierit Abraham voci meae, et custodierit custodiam meam,
praecepta mea, statuta mea, et leges meas.
6. And Isaac dwelt in Gerar:
6. Et habitavit Ishac in Gerar.
7. And the men of the place asked him of his wife; and he said, She is
my sister: for he feared to say, She is my wife; lest, said he, the men
of the place should kill me for Rebekah; because she was fair to look
upon.
7. Et interrogaverunt incolae regionis de uxore ejus; et dixit, Soror
mea est: quia timuit dicere, uxor mea est: ne forte occiderent me
incolae regionis propter Ribcam, quia pulchra aspectu erat.
8. And it came to pass, when he had been there a long time, that
Abimelech king of the Philistines looked out at a window, and saw, and,
behold, Isaac was sporting with Rebekah his wife.
8. Verum fuit, quum protracti essent ei ibi dies, aspexit Abimelech rex
Pelisthim per fenestram, et vidit, et ecce Ishac ludebat cum Ribca
uxore sua.
9. And Abimelech called Isaac, and said, Behold, of a surety she is thy
wife: and how saidst thou, She is my sister? And Isaac said unto him,
Because I said, Lest I die for her.
9. Tunc vocavit Abimelech Ishac, et dixit, Vere ecce uxor tua est; et
quomodo dixisti, Soror mea est? Et dixit ad eum Ishac, Quia dixi, Ne
forte moriar propter eam.
10. And Abimelech said, What is this thou hast done unto us? one of the
people might lightly have lien with thy wife, and thou shouldest have
brought guiltiness upon us.
10. Et dixit Abimelech, Quid hoc fecisti nobis? paulum abfuit quin
dormierit unus e populo cum uxore tua, et venire fecisses super nos
delictum.
11. And Abimelech charged all his people, saying, He that toucheth this
man or his wife shall surely be put to death.
11. Praecepit itaque Abimelech omni populo, dicendo, Qui tetigerit
virum hunc, et uxorem ejus, noriendo morietur.
12. Then Isaac sowed in that land, and received in the same year an
hundredfold: and the LORD blessed him.
12. Et sevit Ishac in terra ipsa, et reperit in anno ipso centum
modios: et benedixit ei Iehova.
13. And the man waxed great, and went forward, and grew until he became
very great:
13. Et crevit vir, et perrexit pergendo et crescendo, donec cresceret
valde.
14. For he had possession of flocks, and possession of herds, and great
store of servants: and the Philistines envied him.
14. Et fuit ei possessio pecudum, et possessio boum, et proventus
multus: et inviderunt ei Pelisthim.
15. For all the wells which his father's servants had digged in the
days of Abraham his father, the Philistines had stopped them, and
filled them with earth.
15. Itaque omnes puteos, quos foderant servi patris sui in diebus
Abraham patris sui, obturaverunt Pelisthim, et impleverunt eos terra.
16. And Abimelech said unto Isaac, Go from us; for thou art much
mightier than we.
16. Et dixit Abimelech ad Ishac, Abi a nobis: quia longe fortior es
nobis.
17. And Isaac departed thence, and pitched his tent in the valley of
Gerar, and dwelt there.
17. Abiit ergo inde Ishac, et mansit in valle Gerar, et habitavit ibi.
18. And Isaac digged again the wells of water, which they had digged in
the days of Abraham his father; for the Philistines had stopped them
after the death of Abraham: and he called their names after the names
by which his father had called them.
18. Postquam reversus est Ishac, fodit puteos aquae, quos foderant in
diebus Abraham patris sui: quia obturaverant eos Pelisthim mortuo
Abraham: et vocavit eos nominibus secundum nomina, quibus vocaverat eos
pater suus.
19. And Isaac's servants digged in the valley, and found there a well
of springing water.
19. Et foderunt servi Ishac in valle, et invenerunt ibi puteum aquae
vivae.
20. And the herdmen of Gerar did strive with Isaac's herdmen, saying,
The water is ours: and he called the name of the well Esek; because
they strove with him.
20. Sed litigaverunt pastores Gerar cum pastoribus Ishac, dicendo,
Nostra est aqua: et vocavit nomen putei Hesech, quia litigaverunt cum
eo.
21. And they digged another well, and strove for that also: and he
called the name of it Sitnah.
21. Et foderunt puteum alium, et litigaverunt etiam super eo: et
vocavit nomen ejus Sitnah.
22. And he removed from thence, and digged another well; and for that
they strove not: and he called the name of it Rehoboth; and he said,
For now the LORD hath made room for us, and we shall be fruitful in the
land.
22. Et transtulit se inde, et fodit puteum alium, et non litigaverunt
super eo: ideo vocavit nomen ejus Rehoboth: et dixit, Quia nunc
dilatationem fecit Iehova nobis, et crevimus in terra.
23. And he went up from thence to Beersheba.
23. Et ascendit inde in Beer-sebah.
24. And the LORD appeared unto him the same night, and said, I am the
God of Abraham thy father: fear not, for I am with thee, and will bless
thee, and multiply thy seed for my servant Abraham's sake.
24. Et visus est ei Iehova necte ipsa, et dixit, Ego sum Deus Abraham
patris tui: ne timeas, quia tecum sum, et benedicam tibi, et
multiplicare faciam semen tuum propter Abraham servum meum.
25. And he builded an altar there, and called upon the name of the
LORD, and pitched his tent there: and there Isaac's servants digged a
well.
25. Tunc aedificavit ibi altare, et invocavit nomen Iehovae, et
tetendit ibi tabernaculum suum: et foderunt ibi servi Ishac puteum.
26. Then Abimelech went to him from Gerar, and Ahuzzath one of his
friends, and Phichol the chief captain of his army.
26. Porro Abimelech profectus est ad eum ex Gerar, et Ahuzath qui erat
ex amicis ejus, et Phichol princeps exercitus ejus.
27. And Isaac said unto them, Wherefore come ye to me, seeing ye hate
me, and have sent me away from you?
27. Et dixit ad eos Ishac, Cur venistis ad me, et vos odio habuistis
me, et emisistis me ne essem vobiscum?
28. And they said, We saw certainly that the LORD was with thee: and we
said, Let there be now an oath betwixt us, even betwixt us and thee,
and let us make a covenant with thee;
28. Et dixerunt, Videndo vidimus quod esset Iehova tecum, et diximus,
Sit nunc juramentum inter nos, inter nos et inter to, et percutiamus
foedus tecum.
29. That thou wilt do us no hurt, as we have not touched thee, and as
we have done unto thee nothing but good, and have sent thee away in
peace: thou art now the blessed of the LORD.
29. Si feceris nobiscum malum: quemadmodum non tetigimus to, et
quemadmodum fecimus tecum duntaxat bonum, et dimisimus to in pace: tu
nunc es benedictus Iehovae.
30. And he made them a feast, and they did eat and drink.
30. Instruxit autem eis convivium, et ederunt, atque biberunt.
31. And they rose up betimes in the morning, and sware one to another:
and Isaac sent them away, and they departed from him in peace.
31. Et surrexerunt mane: et juraverunt alter alteri: et deduxit eos
Ishac, et abierunt ab eo in pace.
32. And it came to pass the same day, that Isaac's servants came, and
told him concerning the well which they had digged, and said unto him,
We have found water.
32. Adhaec fuit, in die ipsa venerunt servi Ishac, et nuntiaverunt ei
de puteo quem foderant, et dixerunt ei, Invenimus aquam.
33. And he called it Shebah: therefore the name of the city is
Beersheba unto this day.
33. Et vocavit eum Sibhah: idcirco nomen urbis est Beer-sebah usque ad
diem hanc.
34. And Esau was forty years old when he took to wife Judith the
daughter of Beeri the Hittite, and Bashemath the daughter of Elon the
Hittite:
34. Erat autem Esau quadragenarius, et accepit uxorem Iehudith filiam
Beeri Hittaei, et Bosmath filiam Elon Hittaei.
35. Which were a grief of mind unto Isaac and to Rebekah.
35. Et irritabant spiritum Ishac et Ribcae.
1. And there was a famine. Moses relates that Isaac was tried by nearly
the same kind of temptation as that through which his father Abraham
had twice passed. I have before explained how severe and violent was
this assault. The condition in which it was the will of God to place
his servants, as strangers and pilgrims in the land which he had
promised to give them, seemed sufficiently troublesome and hard; but it
appears still more intolerable, that he scarcely suffered them to exist
(if we may so speak) in this wandering, uncertain, and changeable kind
of life, but almost consumed them with hunger. Who would not say that
God had forgotten himself, when he did not even supply his own
children, -- whom he had received into his especial care and trust, --
however sparingly and scantily, with food? But God thus tried the holy
fathers, that we might be taught, by their example, not to be
effeminate and cowardly under temptations. Respecting the terms here
used, we may observe, that though there were two seasons of dearth in
the time of Abraham, Moses alludes only to the one, of which the
remembrance was most recent. [36]
2. And the Lord appeared unto him. I do not doubt but a reason is here
given why Isaac rather went to the country of Gerar than to Egypt,
which perhaps would have been more convenient for him; but Moses
teaches that he was withheld by a heavenly oracle, so that a free
choice was not left him. It may here be asked, why does the Lord
prohibit Isaac from going to Egypt, whither he had suffered his father
to go? Although Moses does not give the reason, yet we may be allowed
to conjecture that the journey would have been more dangerous to the
son. The Lord could indeed have endued the son also with the power of
his Spirit, as he had done his father Abraham, so that the abundance
and delicacies of Egypt should not have corrupted him by their
allurements; but since he governs his faithful people with such
moderation, that he does not correct all their faults at once, and
render them entirely pure, he assists their infirmities, and
anticipates, with suitable remedies, those evils by which they might be
ensnared. Because, therefore, he knew that there was more infirmity in
Isaac than there had been in Abraham, he was unwilling to expose him to
danger; for he is faithful, and will not suffer his own people to be
tempted beyond what they are able to bear. (1 Corinthians 10:13.) Now,
as we must be persuaded, that however arduous and burdensome may be the
temptations which alight upon us, the Divine help will never fail to
renew our strength; so, on the other hand, we must beware lest we
rashly rush into dangers; but each should be admonished by his own
infirmity to proceed cautiously and with fear.
Dwell in the land. God commands him to settle in the promised land, yet
with the understanding that he should dwell there as a stranger. The
intimation was thus given, that the time had not yet arrived in which
he should exercise dominion over it. God sustains indeed his mind with
the hope of the promised inheritance, but requires this honor to be
given to his word, that Isaac should remain inwardly at rest, in the
midst of outward agitations; and truly we never lean upon a better
support than when, disregarding the appearance of things present, we
depend entirely upon the word of the Lord, and apprehend by faith that
blessing which is not yet apparent. Moreover, he again inculcates the
promise previously made, in order to render Isaac more prompt to obey;
for so is the Lord wont to awaken his servants from their indolence,
that they may fight valiantly for him, while he constantly affirms that
their labor shall not he in vain; for although he requires from us a
free and unreserved obedience, as a father does from his children, he
yet so condescends to the weakness of our capacity, that he invites and
encourages us by the prospect of reward.
5. Because that Abraham obeyed my voice. Moses does not mean that
Abraham's obedience was the reason why the promise of God was confirmed
and ratified to him; but from what has been said before, (Genesis
22:18,) where we have a similar expression, we learn, that what God
freely bestows upon the faithful is sometimes, beyond their desert,
ascribed to themselves; that they, knowing their intention to be
approved by the Lord, may the more ardently addict and devote
themselves entirely to his service: so he now commends the obedience of
Abraham, in order that Isaac may be stimulated to an imitation of his
example. And although laws, statutes, rites, precepts, and ceremonies,
had not yet been written, Moses used these terms, that he might the
more clearly show how sedulously Abraham regulated his life according
to the will of God alone -- how carefully he abstained from all the
impurities of the heathen -- and how exactly he pursued the straight
course of holiness, without turning aside to the right hand or to the
left: for the Lord often honors his own law with these titles for the
sake of restraining our excesses; as if he should say that it wanted
nothing to constitute it a perfect rule, but embraced everything
pertaining to absolute holiness. The meaning therefore is, that
Abraham, having formed his life in entire accordance with the will of
God, walked in his pure service.
7. And the men of the place asked him. Moses relates that Isaac was
tempted in the same manner as his father Abraham, in having his wife
taken from him; and without doubt he was so led by the example of his
father, that he, being instructed by the similarity of the
circumstances, might become associated with him in his faith.
Nevertheless, on this point he ought rather to have avoided than
imitated his father's fault; for no doubt he well remembered that the
chastity of his mother had twice been put in great danger; and although
she had been wonderfully rescued by the hand of God, yet both she and
her husband paid the penalty of their distrust: therefore the
negligence of Isaac is inexcusable, in that he now strikes against the
same stone. He does not in express terms deny his wife; but he is to be
blamed, first, because, for the sake of preserving his life, he resorts
to an evasion not far removed from a lie; and secondly, because, in
absolving his wife from conjugal fidelity, he exposes her to
prostitution: but he aggravates his fault, principally (as I have said)
in not taking warning from domestic examples, but voluntarily casting
his wife into manifest danger. Whence it appears how great is the
propensity of our nature to distrust, and how easy it is to be devoid
of wisdom in affairs of perplexity. Since, therefore, we are surrounded
on all sides with so many dangers, we must ask the Lord to confirm us
by his Spirit, lest our minds should faint, and be dissolved in fear
and trembling; otherwise we shall be frequently engaged in vain
enterprises, of which we shall repent soon, and yet too late to remedy
the evil.
8. Abimelech, king of the Philistines, looked out at a window. Truly
admirable is the kind forbearance of God, in not only condescending to
pardon the twofold fault of his servant, but in stretching forth his
hand, and in wonderfully averting, by the application of a speedy
remedy, the evil which he would have brought upon himself. God did not
suffer -- what twice had occurred to Abraham -- that his wife should be
torn from his bosom; but stirred up a heathen king, mildly, and without
occasioning him any trouble, to correct his folly. But although God
sets before us such an example of his kindness, that the faithful, if
at any time they may have fallen, may confidently hope to find him
gentle and propitious; yet we must beware of self-security, when we
observe, that the holy woman who was, at that time, the only mother of
the Church on earth, was exempted from dishonor, by a special
privilege. Meanwhile, we may conjecture, from the judgment of
Abimelech, how holy and pure had been the conduct of Isaac, on whom not
even a suspicion of evil could fall; and further, how much greater
integrity flourished in that age than in our own. For why does he not
condemn Isaac as one guilty of fornication, since it was probable that
some crime was concealed, when he disingenuously obtruded the name of
sister, and tacitly denied her to be his wife? And therefore I have no
doubt that his religion, and the integrity of his life, availed to
defend his character. By this example we are taught so to cultivate
righteousness in our whole life, that men may not be able to suspect
anything wicked or dishonorable respecting us; for there is nothing
which will more completely vindicate us from every mark of infamy than
a life passed in modesty and temperance. We must, however, add, what I
have also before alluded to, that lusts were not, at that time, so
commonly and so profusely indulged, as to cause an unfavourable
suspicion to enter into the mind of the king concerning a sojourner of
honest character. Wherefore, he easily persuades himself that Rebekah
was a wife and not a harlot. The chastity of that age is further proved
from this, that Abimelech takes the familiar sporting of Isaac with
Rebekah as an evidence of their marriage. [37] For Moses does not speak
about marital intercourse, but about some too free movement, which was
a proof of either dissolute exuberance or conjugal love. But now
licentiousness has so broken through all bounds, that husbands are
compelled to hear in silence of the dissolute conduct of their wives
with strangers.
10. What is this thou hast done unto us? The Lord does not chastise
Isaac as he deserved, perhaps because he was not so fully endued with
patience as his father was; and, therefore, lest the seizing of his
wife should dishearten him, God mercifully prevents it. Yet, that the
censure may produce the deeper shame, God constitutes a heathen his
master and his reprover. We may add, that Abimelech chides his folly,
not so much with the design of injuring him, as of upbraiding him. It
ought, however, deeply to have wounded the mind of the holy man, when
he perceived that his offense was obnoxious to the judgment even of the
blind. Wherefore, let us remember that we must walk in the light which
God has kindled for us, lest even unbelievers, who are wrapped in the
darkness of ignorance, should reprove our stupor. And certainly when we
neglect to obey the voice of God, we deserve to be sent to oxen and
asses for instruction. [38] Abimelech, truly, does not investigate nor
prosecute the whole offense of Isaac, but only alludes to one part of
it. Yet Isaac, when thus gently admonished by a single word, ought to
have condemned himself, seeing that, instead of committing himself and
his wife to God, who had promised to be the guardian of them both, he
had resorted, through his own unbelief, to an illicit remedy. For faith
has this property, that it confines us within divinely prescribed
bounds, so that we attempt nothing except with God's authority or
permission. Whence it follows that Isaac's faith wavered when he
swerved from his duty as a husband. We gather, besides, from the words
of Abimelech, that all nations have the sentiment impressed upon their
minds, that the violation of holy wedlock is a crime worthy of divine
vengeance, and have consequently a dread of the judgment of God. For
although the minds of men are darkened with dense clouds, so that they
are frequently deceived; yet God has caused some power of
discrimination between right and wrong to remain, so that each should
bear about with him his own condemnation, and that all should be
without excuse. If, then, God cites even unbelievers to his tribunal,
and does not suffer them to escape just condemnation, how horrible is
that punishment which awaits us, if we endeavor to obliterate, by our
own wickedness, that knowledge which God has engraven on our
consciences?
11. And Abimelech charged all his people. In denouncing capital
punishment against any who should do injury to this stranger, we may
suppose him to have issued this edict as a special privilege; for it
isnot customary thus rigidly to avenge every kind of injury. Whence,
then, arose this disposition on the part of the king to prefer Isaac to
all the native inhabitants of the country, and almost to treat him as
an equal, except that some portion of the divine majesty shone forth in
him, which secured to him this degree of reverence? God, also, to
assist the infirmity of his servant, inclined the mind of the heathen
king, in every way, to show him favor. And there is no doubt that his
general modesty induced the king thus carefully to protect him; for he,
perceiving him to be a timid man, who had been on the point of
purchasing his own life by the ruin of his wife, was the more disposed
to assist him in his dangers, in order that he might live in security
under his own government.
12. Then Isaac sowed. Here Moses proceeds to relate in what manner
Isaac reaped the manifest fruit of the blessing promised to him by God;
for he says, that when he had sowed, the increase was a hundredfold:
which was an extraordinary fertility, even in that land. He also adds,
that he was rich in cattle, and had a very great household. Moreover,
he ascribes the praise of all these things to the blessing of God; as
it is also declared in the psalm, that the Lord abundantly supplies
what will satisfy his people while they sleep. (Psalm 127:2.) It may,
however, be asked, how could Isaac sow when God had commanded him to be
a stranger all his life? Some suppose that he had bought a field, and
so translate the word qnh (kanah) a possession; but the context
corrects their error: for we find soon afterwards, that the holy man
was not delayed, by having land to sell, from removing his effects
elsewhere: besides, since the purchasing of land was contrary to his
peculiar vocation and to the command of God, Moses undoubtedly would
not have passed over such a notable offense. To this may be added, that
since express mention is immediately made of a tent, we may hence
infer, that wherever he might come, he would have to dwell in the
precarious condition of a stranger. We must, therefore, maintain, that
he sowed in a hired field. For although he had not a foot of land in
his own possession, yet, that he might discharge the duty of a good
householder, it behoved him to prepare food for his family; and perhaps
hunger quickened his care and industry, that he might with the greater
diligence make provision for himself against the future. Nevertheless,
it is right to keep in mind, what I have lately alluded to, that he
received as a divine favor the abundance which he had acquired by his
own labor.
14. And the Philistines envied him. We are taught by this history that
the blessings of God which pertain to the present earthly life are
never pure and perfect, but are mixed with some troubles, lest quiet
and indulgence should render us negligent. Wherefore, let us all learn
not too ardently to desire great wealth. If the rich are harassed by
any cause of disquietude, let them know that they are roused by the
Lord, lest they should fall fast asleep in the midst of their
pleasures; and let the poor enjoy this consolation, that their poverty
is not without its advantages. For it is no light good to live free
from envy, tumults, and strifes. Should any one raise the objection,
that it can by no means be regarded as a favor, that God, in causing
Isaac to abound in wealth, exposed him to envy, to contentions, and to
many troubles; there is a ready answer, that not all the troubles with
which God exercises his people, in any degree prevent the benefits
which he bestows upon them from retaining the taste of his paternal
love. Finally, he so attempers the favor which he manifests towards his
children in this world, that he stirs them up, as with sharp goads, to
the consideration of a celestial life. It was not, however, a slight
trial, that the simple element of water, which is the common property
of all animals, was denied to the holy patriarch; with how much greater
patience ought we to bear our less grievous sufferings! If, however, at
any time we are angry at being unworthily injured; let us remember
that, at least, we are not so cruelly treated as holy Isaac was, when
he had to contend for water. Besides, not only was he deprived of the
element of water, but the wells which his father Abraham had dug for
himself and his posterity were filled up. This, therefore, was the
extreme of cruelty, not only to defraud a stranger of every service due
to him, but even to take from him what had been obtained by the labor
of his own father, and what he possessed without inconvenience to any
one.
16. And Abimelech said unto Isaac. It is uncertain whether the king of
Gerar expelled Isaac of his own accord from his kingdom, or whether he
commanded him to settle elsewhere, because he perceived him to be
envied by the people. He possibly might, in this manner, advise him as
a friend; although it is more probable that his mind had become
alienated from Isaac; for at the close of the chapter Moses relates,
that the holy man complains strongly of the king as well as of others.
But since we can assert nothing with certainty respecting the real
feelings of the king, let it suffice to maintain, what is of more
importance, that in consequence of the common wickedness of mankind,
they who are the most eminent fall under the suspicion of the common
people. Satiety, indeed, produces ferocity. Wherefore there is nothing
to which the rich are more prone than proudly to boast, to carry
themselves more insolently than they ought, and to stretch every nerve
of their power to oppress others. No such suspicion, indeed, could fall
upon Isaac; but he had to bear that envy which was the attendant on a
common vice. Whence we infer, how much more useful and desirable it
often is, for us to be placed in a moderate condition; which is, at
least, more peaceful, and which is neither exposed to the storms of
envy, nor obnoxious to unjust suspicions. Moreover, how rare and
unwonted was the blessing of God in rendering Isaac prosperous, may be
inferred from the fact, that his wealth had become formidable both to
the king and to the people. A large inheritance truly had descended to
him from his father; but Moses shows, that from his first entrance into
the land, he had so greatly prospered in a very short time, that it
seemed no longer possible for the inhabitants to endure him.
18. And Isaac digged again the wells of water. First, we see that the
holy man was so hated by his neighbors, as to be under the necessity of
seeking a retreat for himself which was destitute of water; and no
habitation is so troublesome and inconvenient for the ordinary purposes
of life as that which suffers from scarcity of water. Besides, the
abundance of his cattle and the multitude of his servants -- who were
like a little army -- rendered a supply of water very necessary; whence
we learn that he was brought into severe straits. But that this last
necessity did not instigate him to seek revenge, is a proof of singular
forbearance; for we know that lighter injuries will often rack the
patience even of humane and moderate men. If any one should object to
this view, that he was deficient in strength; I grant, indeed, that he
was not able to undertake a regular war; but as his father Abraham had
armed four hundred servants, he also certainly had a large troop of
domestics, who could easily have repelled any force brought against him
by his neighbors. But the hope which he had entertained when he settled
in the valley of Gerar, was again suddenly cut off. He knew that his
father Abraham had there used wells which were his own, and which he
had himself discovered; and although they had been stopped up, yet they
were well known to have sufficient springs of water to prevent the
labor of digging them again from being misspent. Moreover, the fact
that the wells had been obstructed ever since the departure of Abraham,
shows how little respect the inhabitants had for their guest; for
although their own country would have been benefited by these wells,
they chose rather to deprive themselves of this advantage than to have
Abraham for a neighbor; for, in order that such a convenience might not
attract him to the place, they, by stopping up the wells, did, in a
certain sense, intercept his way. It was a custom among the ancients,
if they wished to involve any one in ruin, and to cut him off from the
society of men, to interdict him from water, and from fire: thus the
Philistine, for the purpose of removing Abraham from their vicinity,
deprive him of the element of water.
He called their names. He did not give new names to the wells, but
restored those which had been assigned them by his father Abraham,
that, by this memorial, the ancient possession of them might be
renewed. But subsequent violence compelled him to change their names,
that at least he might, by some monument, make manifest the injury
which had been done by the Philistines, and reprove them on account of
it: for whereas he calls one well strife, or contention, another
hostility, he denies that the inhabitants possessed that by right, or
by any honest title, which they had seized upon as enemies or robbers.
Meanwhile, it is right to consider, that in the midst of these strifes
he had a contest not less severe with thirst and deficiency of water,
whereby the Philistines attempted to destroy him; such is the scope of
the history. First, Moses, according to his manner, briefly runs
through the summary of the affair: namely, that Isaac intended to apply
again to his own purpose the wells which his father had previously
found, and to acquire, in the way of recovery, the lost possession of
them. He then prosecutes the subject more diffusely, stating that, when
he attempted the work, he was unjustly defrauded of his labor; and
whereas, in digging the third well, he gives thanks to God, and calls
it Room, [39] because, by the favor of God, a more copious supply is
now afforded him, he furnishes an example of invincible patience.
Therefore, however severely he may have been harassed, yet when, after
he had been freed from these troubles, he so placidly returns thanks to
God, and celebrates his goodness, he shows that in the midst of trials
he has retained a composed and tranquil mind.
23. And he went up from thence to Beer-sheba. Next follows a more
abundant consolation, and one affording effectual refreshment to the
mind of the holy man. In the tranquil enjoyment of the well, he
acknowledges the favor which God had showed him: but forasmuch as one
word of God weighs more with the faithful than the accumulated mass of
all good things, we cannot doubt that Isaac received this oracle more
joyfully than if a thousand rivers of nectar had flowed unto him: and
truly Moses designedly commemorates in lofty terms this act of favor,
that the Lord encouraged him by his own word, (Genesis 26:24;) whence
we may learn, in ascribing proper honor to each of the other gifts of
God, still always to give the palm to that proof of his paternal love
which he grants us in his word. Food, clothing, health, peace, and
other advantages, afford us a taste of the Divine goodness; but when he
addresses us familiarly, and expressly declares himself to be our
Father, then indeed it is that he thoroughly refreshes us to satiety.
Moses does not explain what had been the cause of Isaac's removal to
Beer-sheba, the ancient dwelling-place of his fathers. It might be that
the Philistines ceased not occasionally to annoy him; and thus the holy
man, worn out with their implacable malice, removed to a greater
distance. It is indeed probable, taking the circumstance of the time
into account, that he was sorrowful and anxious; for as soon as he had
arrived at that place, God appeared unto him on the very first night.
Here, then, something very opportune is noticed. Moreover, as often as
Moses before related that God had appeared unto Abraham, he, at the
same time, showed that the holy man was either tormented with grievous
cares, or was held in suspense under some apprehension, or was plunged
in sadness, or, after many distresses, was nearly borne down by
fatigue, so as to render it apparent that the hand of God was
seasonably stretched out to him as his necessity required, lest he
should sink under the evils which surrounded him. So now, as I explain
it, he came to Isaac, for the purpose of restoring him, already wearied
and broken down by various miseries.
24. And the Lord appeared unto him. This vision (as I have elsewhere
said) was to prepare him to listen more attentively to God, and to
convince him that it was God with whom he had to deal; for a voice
alone would have had less energy. Therefore God appears, in order to
produce confidence in and reverence towards his word. In short, visions
were a kind of symbols of the Divine presence, designed to remove all
doubt from the minds of the holy fathers respecting him who was about
to speak. Should it be objected, that such evidence was not
sufficiently sure, since Satan often deceives men by similar
manifestations, being, as it were, the ape of God; -- we must keep in
mind what has been said before, that a clear and unambiguous mark was
engraven on the visions of God, by which the faithful might certainly
distinguish them from those which were fallacious, so that their faith
should not be kept in suspense: and certainly, since Satan can only
delude us in the dark, God exempts his children from this danger, by
illuminating their eyes with the brightness of his countenance. Yet God
did not fully manifest his glory to the holy fathers, but assumed a
form by means of which they might apprehend him according to the
measure of their capacities; for, as the majesty of God is infinite, it
cannot be comprehended by the human mind, and by its magnitude it
absorbs the whole world. Besides, it follows of necessity that men, on
account of their infirmity, must not only faint, but be altogether
annihilated in the presence of God. Wherefore, Moses does not mean that
God was seen in his true nature and greatness, but in such a manner as
Isaac was able to bear the sight. But what we have said, namely, that
the vision was a testimony of Deity, for the purpose of giving
credibility to the oracle, will more fully appear from the context; for
this appearance was not a mute spectre; but the word immediately
followed, which confirmed, in the mind of Isaac, faith in gratuitous
adoption and salvation.
I am the God of Abraham. This preface is intended to renew the memory
of all the promises before given, and to direct the mind of Isaac to
the perpetual covenant which had been made with Abraham, and which was
to be transmitted, as by tradition, to his posterity. The Lord
therefore begins by declaring himself to be the God who had spoken at
the first to Abraham, in order that Isaac might not sever the present
from the former oracles: for as often as he repeated the testimony of
his grace to the faithful, he sustained their faith with fresh
supports. Yet he would have that very faith to remain based upon the
first covenant by which he had adopted them to himself: and we must
always keep this method in mind, in order that we may learn to gather
together the promises of God, as they are combined in an inseparable
bond. Let this also ever occur to us, as a first principle, that God
thus kindly promises us his grace because he has freely adopted us.
Fear not. Since these words are elsewhere expounded, I shall now be the
more brief. In the first place, we must observe, that God thus
addresses the faithful for the purpose of tranquillizing their minds;
for, if his word be withdrawn, they necessarily become torpid through
stupidity, or are tormented with disquietude. Whence it follows, that
we can receive peace from no other source than from the mouth of the
Lord, when he declares himself the author of our salvation; not that we
are then free from all fear, but because the confidence of faith is
sufficiently efficacious to assuage our perturbations. Afterwards the
Lord gives proofs of his love, by its effect, when he promises that he
will bless Isaac.
25. And he builded an altar there. From other passages we are well
aware that Moses here speaks of public worship; for inward invocation
of God neither requires an altar; nor has any special choice of place;
and it is certain that the saints, wherever they lived, worshipped. But
because religion ought to maintain a testimony before men, Isaac,
having erected and consecrated an altar, professes himself a worshipper
of the true and only God, and by this method separates himself from the
polluted rites of heathens. He also built the altar, not for himself
alone, but for his whole family; that there, with all his household, he
might offer sacrifices. Moreover, since the altar was built for the
external exercises of faith, the expression, he called upon God,
implies as much as if Moses had said that Isaac celebrated the name of
God, and gave testimony of his own faith. The visible worship of God
had also another use; namely, that men, according to their infirmity,
may stimulate and exercise themselves in the fear of God. Besides,
since we know that sacrifices were then commanded, we must observe that
Isaac did not rashly trifle in worshipping God, but adhered to the rule
of faith, that he might undertake nothing without the word of God.
Whence also we infer how preposterous and erroneous a thing it is to
imitate the fathers, unless the Lord join us with them by means of a
similar command. Meanwhile, the words of Moses clearly signify, that
whatever exercises of piety the faithful undertake are to be directed
to this end, namely, that God may be worshipped and invoked. To this
point, therefore, all rites and ceremonies ought to have reference. But
although it was the custom of the holy fathers to build an altar in
whatever place they pitched their tent, we yet gather, from the
connection of the words, that after God appeared to his servant Isaac,
this altar was built by him in token of his gratitude.
And there Isaac's servants digged a well. It is remarkable that whereas
this place had already received its name from the well which had been
dug in it, Isaac should there again have to seek water, especially
since Abraham had purchased, for himself and his posterity, the right
to the well from the king. Moreover, the digging itself was difficult
and labourious; for Moses had a design in saying, that afterwards the
servants came and said to him, We have found water. I have, therefore,
no doubt, that throughout the whole of that region a conspiracy had
been entered into by the inhabitants, for the purpose of expelling the
holy man, through want of water; so that this well of Sheba also had
been fraudulently stopped up. The context also shows, that the first
care of the holy patriarch concerned the worship of God, because Moses
relates that an altar was erected, before he speaks of the well. Now it
is of importance to observe with what great troubles these holy fathers
continually had to contend; which they never would have been able to
overcome or to endure, unless they had been far removed from our
delicate course of living. For how severely should we feel the loss of
water, seeing that we often rage against God if we have not abundance
of wine? Therefore, by such examples, let the faithful learn to
accustom themselves to patient endurance: and if at any time food and
other necessaries of life fail them, let them turn their eyes to Isaac,
who wandered, parched with thirst, in the inheritance which had been
divinely promised him. [40]
26. Then Abimelech went to him. We have had an exactly similar
narrative in Genesis 21:22. The Lord, therefore, followed Isaac with
the same favor which he had before shown to his father Abraham. For it
was no common blessing, that Abimelech should voluntarily seek his
friendship. Besides, he would be relieved from no little care and
anxiety, when his neighbors, who had harassed him in so many ways,
being now themselves afraid of him, desire to secure his friendship.
Therefore the Lord both confers signal honor upon his servant, and
provides at the same time for his tranquility. There is not the least
doubt that the king was led to this measure, by a secret divine
impulse. For, if he was afraid, why did he not resort to some other
remedy? Why did he humble himself to supplicate a private man? Why, at
least, did he not rather send for him, or command him with authority to
do what he wished? But God had so forcibly impressed his mind, that he,
forgetting his regal pride, sought for peace and alliance with a man
who was neither covetous, nor warlike, nor furnished with a great army.
Thus we may learn, that the minds of men are in the hand of God, so
that he not only can incline those to gentleness who before were
swelling with fury, but can humble them by terror, as often as he
pleases.
27. And Isaac said unto them, Wherefore come ye to me? Isaac not only
expostulates concerning injuries received, but protests that in future
he can have no confidence in them, since he had found in them a
disposition so hostile to himself. This passage teaches us, that it is
lawful for the faithful to complain of their enemies, in order, if
possible, to recall them from their purpose of doing injury, and to
restrain their force, frauds, and acts of injustice. For liberty is not
inconsistent with patience: nor does God require of his own people,
that they should silently digest every injury which may be inflicted
upon them, but only that they should restrain their minds and hands
from revenge. [41] Now, if their minds are pure and well regulated,
their tongues will not be virulent in reproaching the faults of others;
but their sole purpose will be to restrain the wicked by a sense of
shame from iniquity. For where there is no hope of profiting by
complaints, it is better to cherish peace by silence; unless, perhaps,
for the purpose of rendering those who delight themselves in wickedness
inexcusable. We must, indeed, always beware, lest, from a desire of
vengeance, our tongues break out in reproaches; and, as Solomon says,
hatred stirreth up strifes. (Proverbs 10:12.)
28. We saw certainly that the Lord was with thee. By this argument they
prove that they desired a compact with Isaac, not insidiously, but in
good faith, because they acknowledge the favor of God towards him. For
it was necessary to purge themselves from this suspicion, seeing that
they now presented themselves so courteously to one against whom they
had before been unreasonably opposed. This confession of theirs,
however, contains very useful instruction. Profane men in calling one,
whose affairs all succeed well and prosperously, the blessed of the
Lord, bear testimony that God is the author of all good things, and
that from him alone flows all prosperity. Exceedingly base, therefore,
is our ingratitude, if, when God acts kindly towards us, we pass by his
benefits with closed eyes. Again, profane men regard the friendship of
one whom God favors, as desirable for themselves; considering that
there is no better or holier commendation than the love of God.
Perversely blind, therefore, are they, who not only neglect those whom
God declares to be dear unto him, but also iniquitously vex them. The
Lord proclaims himself ready to execute vengeance on any one who may
injure those whom he takes under his protection; but the greater part,
unmoved by this most terrible denunciation, still wickedly afflict the
good and the simple. We here, however, see that the sense of nature
dictated to unbelievers, what we scarcely credit when spoken by the
mouth of God himself. Still it is surprising that they should be afraid
of an inoffensive man; and should require from him an oath that he
would do them no injury. They ought to have concluded, from the favor
which God had showed him, that he was a just man, and therefore there
could be no danger from him; yet because they form their estimate of
him from their own disposition and conduct, they also distrust his
probity. Such perturbation commonly agitates unbelievers, so that they
are inconsistent with themselves; or at least waver and are tossed
between conflicting sentiments, and have nothing fixed and equable. For
those principles of right judgment, which spring up in their breasts,
are soon smothered by depraved affections. Hence it happens, that what
is justly conceived by them vanishes; or is at least corrupted, and
does not bring forth good fruit.
29. As we have not touched thee. An accusing conscience urges them to
desire to hold him closely bound unto them; and therefore they require
an oath from him that he will not hurt them. For they knew that he
might rightfully avenge himself on them for the sufferings he had
endured: but they dissemble on this point, and even make a wonderful
boast of their own acts of kindness. At first, indeed, the humanity of
the king was remarkable, for he not only entertained Isaac with
hospitality, but treated him with peculiar honor; yet he by no means
continued to act thus to the end. It accords, however, with the common
custom of men, to disguise their own faults by whatever artifice or
color they can invent. But if we have committed any offense, it rather
becomes us ingenuously to confess our fault, than by denying it, to
wound still more deeply the minds of those whom we have injured.
Nevertheless Isaac, since he had already sufficiently pierced their
consciences, does not press them any further. For strangers are not to
be treated by us as domestics; but if they do not receive profit, they
are to be left to the judgment of God. Therefore, although Isaac does
not extort from them a just confession; yet, that he may not be thought
inwardly to cherish any hostility towards them, he does not refuse to
strike a covenant with them. Thus we learn from his example, that if
any have estranged themselves from us, they are not to be repelled when
they again offer themselves to us. For if we are commanded to follow
after peace, even when it seems to fly from us, it behoves us far less
to be repulsive, when our enemies voluntarily seek reconciliation;
especially if there be any hope of amendment in future, although true
repentance may not yet appear. And he receives them to a feast, not
only for the sake of promoting peace, but also for the sake of showing
that he, having laid aside all offense, has become their friend.
Thou art now the blessed of the Lord. This is commonly explained to
mean that they court his favor by flatteries, just as persons are
accustomed to flatter when they ask favor; but I rather think this
expression to have been added in a different sense. Isaac had
complained of their injuries in having expelled him through envy: they
answer, that there was no reason why any particle of grief should
remain in his mind, since the Lord had treated him so kindly and so
exactly according to his own wish; as if they had said, What dost thou
want? Art thou not content with thy present success? Let us grant that
we have not discharged the duty of hospitality towards thee; yet the
blessing of God abundantly suffices to obliterate the memory of that
time. Perhaps, however, by these words, they again assert that they are
acting towards him with good faith, because he is under the
guardianship of God.
31. And sware one to another. Isaac does not hesitate to swear; partly,
that the Philistines may be the more easily appeased; partly, that he
may not be suspected by them. And this is the legitimate method of
swearing, when men mutually bind themselves to the cultivation of
peace. A simple promise, indeed, ought to have sufficed; but since
dissimulations or inconstancy causes men to be distrustful of each
other, the Lord grants them the use of his name, that this more holy
confirmation may be added to our covenants; and he does not only
permit, he even commands us to swear as often as necessity requires it.
(Deuteronomy 6:13.) Meanwhile we must beware, lest his name be profaned
by rashly swearing.
32. And it came to pass the same day. Hence it appears, (as I have said
a little before,) that the waters were not found in a moment of time.
If it be asked, whence a supply of water had been obtained for his
cattle and his household during the intervening days, I doubt not,
indeed, that he either bought it, or was compelled to go to a distance
to see if any one would be found from whom he might obtain it by
entreaty. With respect to the name, (Sheba,) they are mistaken, in my
judgment, who deem it to be any other than that which Abraham had first
given to the well. For since the Hebrew word is ambiguous, Abraham
alluded to the covenant which he had struck with the king of Gerar; but
now Isaac recalling this ancient memorial to mind, joins with it the
covenant in which he had himself engaged.
34. And Esau was forty years old. For many reasons Moses relates the
marriages of Esau. Inasmuch as he mingled himself with the inhabitants
of the land, from whom the holy race of Abraham was separated, and
contracted affinities by which he became entangled; this was a kind of
prelude of his rejection. It happened also, by the wonderful counsel of
God, that these daughters-in-law were grievous and troublesome to the
holy patriarch (Isaac) and his wife, in order that they might not by
degrees become favorable to that reprobate people. If the manners of
the people had been pleasing, and they had had good and obedient
daughters, perhaps also, with their consent, Isaac might have taken a
wife from among them. But it was not lawful for those to be bound
together in marriage, whom God designed to be perpetual enemies. For
how would the inheritance of the land be secured to the posterity of
Abraham, but by the destruction of those among whom he sojourned for a
time? Therefore God cuts off all inducements to these inauspicious
marriages, that the disunion which he had established might remain. It
appears hence, with what perpetual affection Esau was loved by Isaac;
for although the holy man justly regarded his son's wives with
aversion, and his mind was exasperated against them, he never failed to
act with the greatest kindness towards his son, as we shall afterwards
see. We have elsewhere spoken concerning polygamy. This corruption had
so far prevailed in every direction among many people, that the custom,
though vicious, had acquired the force of law. It is not, therefore,
surprising that a man addicted to the flesh indulged his appetite by
taking two wives.
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[36] Abimelech, king of the Philistines, mentioned in this verse, was
not he who is spoken of in Genesis xxi., but perhaps his descendant.
"It is probable the name was common to the kings of Gerar, as Pharaoh
was to the kings of Egypt. The meaning of the word 'vymlk is, My father
the king. Kings ought to be the fathers of their country." -- Menochius
in Poli Syn.
[37] The following passage is here omitted in the translation: -- "Non
enim de coitu loquitur Moses, sed de aliquo liberiore gestu, qui vel
dissolute lasciviae, vel conjugalis amoris testis esset."
[38] The allusion is obviously to Isaiah 1:3: "The ox knoweth his
owner, and the ass his master's crib; but Israel doth not know, my
people doth not consider." -- Ed.
[39] Latitudines, a literal Latin translation of the Hebrew word rhvt
(Rehoboth,) a plural form, expressing the notion of abundant
enlargement and room. -- Ed
[40] Qui siticulosus in haereditate sibi divinitus promissa erravit.
Qui est errant en l'heritage qui Dieu lui avoit promis, et tarrissant
de soif. -- Fr. Tr.
[41] Neque hoc a suis requirit Deus, ut quicquid noxae illatum fuerit,
taciti devorent; sed tantum ut animos et manus contineant a vindicta.
Dieu ne requiert point des siens, qu'ils avallent sans mot dire toutes
les nuisances qu'on leur fera, mais seulement qu'ils gardent leurs
coeurs et leur mains de vengence. -- Fr. Tr.
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CHAPTER 27.
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Genesis 27:1-46
1. And it came to pass, that when Isaac was old, and his eyes were dim,
so that he could not see, he called Esau his eldest son, and said unto
him, My son: and he said unto him, Behold, here am I.
1. Fuit autem quum senuisset Ishac, et caligassent oculi ejus ita ut
non videret, vocavit Esau filium suum majorem, et dixit ad eum, Fili
mi. Et dixit ad eum, Ecce adsum.
2. And he said, Behold now, I am old, I know not the day of my death:
2. Et dixit, Ecce nunc senui: non novi diem quo moriar.
3. Now therefore take, I pray thee, thy weapons, thy quiver and thy
bow, and go out to the field, and take me some venison;
3. Nunc igitur cape quaeso instrumenta tua, pharetram tuam, et arcum
tuum, et egredere in agrum, et venare mihi venationem.
4. And make me savoury meat, such as I love, and bring it to me, that I
may eat; that my soul may bless thee before I die.
4. Et fac mihi cibos sapidos, quemadmodum diligo, et affer mihi, et
comedam: ut benedicat tibi anima mea antequam moriar.
5. And Rebekah heard when Isaac spake to Esau his son. And Esau went to
the field to hunt for venison, and to bring it
5. Ribca autem audiebat, dum loqueretur Ishac ad Esau filium suum: et
perrexit Esau in agrum, ut venaretur venationem, ut afferret.
6. And Rebekah spake unto Jacob her son, saying, Behold, I heard thy
father speak unto Esau thy brother, saying,
6. Tunc Ribca dixit ad Iahacob filium suum, dicendo, Ecce, audivi
patrem tuum loquentem ad Esau fratrem tuum, dicendo, Ecce, audivi
patrem tuum loquentem ad Esau fratrem tuum, dicendo,
7. Bring me venison, and make me savoury meat, that I may eat, and
bless thee before the LORD before my death.
7. Affer mihi venationem, et fac mihi cibos, et comedam, et benedicam
tibi coram Domino antequam moriar.
8. Now therefore, my son, obey my voice according to that which I
command thee.
8. Nunc igitur, fili mi, obedi voci neae in eo quod praecipio tibi.
9. Go now to the flock, and fetch me from thence two good kids of the
goats; and I will make them savoury meat for thy father, such as he
loveth:
9. Vade nunc ad pecudes, et cape mihi inde duos hoedos caprarum bonos,
et faciam ex eis escas sapidas patri tuo, quemadmodum diligit.
10. And thou shalt bring it to thy father, that he may eat, and that he
may bless thee before his death.
10. Et afferes patri tuo, et comedet, ut benedicat tibi antequam
moriatur.
11. And Jacob said to Rebekah his mother, Behold, Esau my brother is a
hairy man, and I am a smooth man:
11. Et dixit Iahacob ad Ribcam matrem suam, Ecce Esau frater meus est
vir pilosus, et ego vir laevis:
12. My father peradventure will feel me, and I shall seem to him as a
deceiver; and I shall bring a curse upon me, and not a blessing.
12. Si forte palpaverit me pater meus, ero im oculis ejus tanquam
illusor: et venire faciam super me maledictionem et non benedictionem.
13. And his mother said unto him, Upon me be thy curse, my son: only
obey my voice, and go fetch me them
13. Tunc dixit ei mater ejus, Super me sit maledictio tua, fili mi:
veruntamen obedi voci meae et vade, cape mihi.
14. And he went, and fetched, and brought them to his mother: and his
mother made savoury meat, such as his father loved.
14. Profectus est itaque, et accepit, et attulit matri suae, et fecit
mater ejus cibos sapidos, quemadmodum diligebat pater ejus.
15. And Rebekah took goodly raiment of her eldest son Esau, which were
with her in the house, and put them upon Jacob her younger son:
15. Et accepit Ribca vestes Esau filii sui majoris delectabiles, quae
erant apud se in domo, et induit Iahacob filium suum minorem.
16. And she put the skins of the kids of the goats upon his hands, and
upon the smooth of his neck:
16. Et pelles hoedorum caprarum circumdedit manibus ejus, et laevitati
colli ejus.
17. And she gave the savoury meat and the bread, which she had
prepared, into the hand of her son Jacob.
17. Deditque cibos sapidos et panem, quos paraverat, in manu Iahacob
filii sui.
18. And he came unto his father, and said, My father: and he said, Here
am I; who art thou, my son?
18. Venit ergo ad patrem suum, et dixit, Pater mi. Ille autem
respondit, Ecce adsum: qui es, fili mi?
19. And Jacob said unto his father, I am Esau thy firstborn; I have
done according as thou badest me: arise, I pray thee, sit and eat of my
venison, that thy soul may bless me.
19. Et dixit Iahacob ad patrem suum, Ego sum Esau primogenitus tuus,
feci quemadmodum loquutus es ad me: surge nunc, sede, et comede de
venatione mea, ut benedicat mihi anima tua.
20. And Isaac said unto his son, How is it that thou hast found it so
quickly, my son? And he said, Because the LORD thy God brought it to
me.
20. Et dixit Ishac ad filium suum, Quid hoc quod festinasti ad
inveniendum, fili mi? Cui respondit, Quia occurrere fecit Iehova Deus
tuus coram me.
21. And Isaac said unto Jacob, Come near, I pray thee, that I may feel
thee, my son, whether thou be my very son Esau or not.
21. Tunc dixit Ishac ad Iacob, Appropinqua nunc, et palpabo to, fili
mi, utrum sis ipse filius meus Esau, an non.
22. And Jacob went near unto Isaac his father; and he felt him, and
said, The voice is Jacob's voice, but the hands are the hands of Esau.
22. Et appropinquavit Iahacob Ishac patri suo: qui palpavit eum, et
dixit, Vox vox Iahacob est: at manus, manus Esau.
23. And he discerned him not, because his hands were hairy, as his
brother Esau's hands: so he blessed him.
23. Et non agnovit eum: quia erant manus ejus sicut manus Esau fratris
sui pilosae: et benedixit ei:
24. And he said, Art thou my very son Esau? And he said, I am
24. Et dixit, Tu es ipse filius meus Esau? Respondit, Sum.
25. And he said, Bring it near to me, and I will eat of my son's
venison, that my soul may bless thee. And he brought it near to him,
and he did eat: and he brought him wine, and he drank.
25. Tunc dixit, Admove mihi, et comedam de venatione filii mei, ut
benedicat tibi anima mea. Et admovit ei, et comedit: attulitque ei
vinum, et babit.
26. And his father Isaac said unto him, Come near now, and kiss me, my
son.
26. Et dixit ad eum Ishac pater ejus, Apppropinqua nunc, et osculare
me, fili mi.
27. And he came near, and kissed him: and he smelled the smell of his
raiment, and blessed him, and said, See, the smell of my son is as the
smell of a field which the LORD hath blessed:
27. Et appropinquavit, et osculatus est eum: et odoratus est odorem
vestimentorum ejus: et benedixit ei, et dixit, Vide, odorem filii mei
sicut odorem agri, cui benedixit Iehova.
28. Therefore God give thee of the dew of heaven, and the fatness of
the earth, and plenty of corn and wine:
28. Et det tibi Deus de rore coeli, et de pinguedinibus terrae, et
multitudinem frumenti et musti novi.
29. Let people serve thee, and nations bow down to thee: be lord over
thy brethren, and let thy mother's sons bow down to thee: cursed be
every one that curseth thee, and blessed be he that blesseth thee.
29. Serviant tibi populi, et incurvent se tibi populi: esto dominus
fratribus tuis, et incurvent se tibi filii matris tuae: maledicentes
tibi, maledicti erunt, et benedicentes tibi, benedicti.
30. And it came to pass, as soon as Isaac had made an end of blessing
Jacob, and Jacob was yet scarce gone out from the presence of Isaac his
father, that Esau his brother came in from his hunting.
30. Et fuit, quando complevit Ishac benedicere Iahacob: fuit, inquam,
tantum egrediendo egressus erat Iahacob a facie Ishac patris sui, tunc
Esau frater ejus venit a venatione sua.
31. And he also had made savoury meat, and brought it unto his father,
and said unto his father, Let my father arise, and eat of his son's
venison, that thy soul may bless me.
31. Et fecit etiam ipse cibos sapidos, et attulit patri suo: dixitque
patri suo, Surgat pater meus, et comedat de venatione filii sui, ut
benedicat mihi anima tua.
32. And Isaac his father said unto him, Who art thou? And he said, I am
thy son, thy firstborn Esau.
32. Et dixit ei Ishac Pater ejus, Quis es? Ille respondit, Ego sum
filius tuus, primogenitus tuus Esau.
33. And Isaac trembled very exceedingly, and said, Who? where is he
that hath taken venison, and brought it me, and I have eaten of all
before thou camest, and have blessed him? yea, and he shall be blessed.
33. Et expavit Ishac pavore magno vehementissime, et dixit, Quis est,
et ubi est qui venatus est venationem, et attulit mihi, et comedi ex
omnibus antequam venires? et benedixi ei, etiam benedictus erit.
34. And when Esau heard the words of his father, he cried with a great
and exceeding bitter cry, and said unto his father, Bless me, even me
also, O my father.
34. Quum audisset Esau verba patris sui, clamavit clamore magno, et
amaro valde valde, dixitque patri suo, Benedic mihi: etiam ego filius
tuus sum, pater mi.
35. And he said, Thy brother came with subtilty, and hath taken away
thy blessing.
35. Et dixit, Venit frater tuus dolose et accepit benedictionem tuam.
36. And he said, Is not he rightly named Jacob? for he hath supplanted
me these two times: he took away my birthright; and, behold, now he
hath taken away my blessing. And he said, Hast thou not reserved a
blessing for me?
36. Dixit ergo, Vere vocatum est nomen ejus Iahacob, quia supplantavit
me jam duabus vicibus: primogenituram meam accepit, et ecce nunc
accepit benedictionem mean. Et dixit, Annon reservasti mihi apud to
benedictionem?
37. And Isaac answered and said unto Esau, Behold, I have made him thy
lord, and all his brethren have I given to him for servants; and with
corn and wine have I sustained him: and what shall I do now unto thee,
my son?
37. Et respondit Ishac, et dixit ad Esau, Ecce, dominum posui eum tibi,
et omnes fratres ejus dedi ei in servos, frumentumque et vinum addixi
ei: et tibi nunc quid faciam, fili mi?
38. And Esau said unto his father, Hast thou but one blessing, my
father? bless me, even me also, O my father. And Esau lifted up his
voice, and wept.
38. Tunc dixit Esau ad patrem suum, Numquid benedictio una est tibi,
pater mi? benedic mihi, et etiam ego filius tuus, pater mi: et elevavit
Esau vocem suam et flevit.
39. And Isaac his father answered and said unto him, Behold, thy
dwelling shall be the fatness of the earth, and of the dew of heaven
from above;
39. Tunc respondit Ishac pater ejus, et dixit ad eum, Ecce, de
pinguedinibus terrae erit habitatio tua et de rore coeli desuper.
40. And by thy sword shalt thou live, and shalt serve thy brother; and
it shall come to pass when thou shalt have the dominion, that thou
shalt break his yoke from off thy neck.
40. Et in gladio tuo vives, et fratri tuo servies: et erit, quando
dominaberis, franges jugum ejus a collo tuo.
41. And Esau hated Jacob because of the blessing wherewith his father
blessed him: and Esau said in his heart, The days of mourning for my
father are at hand; then will I slay my brother Jacob.
41. Itaque odio habuit Esau Iahacob propter benedictionem, qua
benedixerat ei pater ejus: et cogitavit Esau in corde suo,
Appropinquabunt dies luctus patris mei, et occidam Iahacob fratrem
meum.
42. And these words of Esau her elder son were told to Rebekah: and she
sent and called Jacob her younger son, and said unto him, Behold, thy
brother Esau, as touching thee, doth comfort himself, purposing to kill
thee.
42. Et nuntiata sunt Ribcae verba Esau filii sui majoris: et misit, et
vocavit Iahacob filium suum minorem, et dixit ad eum, Ecce, Esau frater
tuus consolatur se super to, ut occidat to.
43. Now therefore, my son, obey my voice; and arise, flee thou to Laban
my brother to Haran;
43. Et nunc fili mi, obedi voci meae, et surge, et fuge ad Laban
fratrem meum in Charan.
44. And tarry with him a few days, until thy brother's fury turn away;
44. Et habita cum eo dies aliquot, donec avertatur furor fratris tui a
to.
45. Until thy brother's anger turn away from thee, and he forget that
which thou hast done to him: then I will send, and fetch thee from
thence: why should I be deprived also of you both in one day?
45. Donec avertatur ira fratris tui a to, et obliviscatur eorum quae
fecisti ei: et mittam, et accipiam to inde: utquid orbabor etiam
ambobus vobis die una?
46. And Rebekah said to Isaac, I am weary of my life because of the
daughters of Heth: if Jacob take a wife of the daughters of Heth, such
as these which are of the daughters of the land, what good shall my
life do me?
46. Et dixit Ribca ad Ishac, Angustiis affecta sum in vita mea propter
filias Heth: si acceperit Iahacob uxorem de filiabus Heth, sicut istas
de filiabus terrae, utquid est mihi vita?
1. And it came to pass that when Isaac was old. In this chapter Moses
prosecutes, in many words, a history which does not appear to be of
great utility. It amounts to this; Esau having gone out, at his
father's command, to hunt; Jacob, in his brother's clothing, was, by
the artifice of his mother, induced to obtain by stealth the blessing
due by the right of nature to the firstborn. It seems even like child's
play to present to his father a kid instead of venison, to feign
himself to be hairy by putting on skins, and, under the name of his
brother, to get the blessing by a lie. But in order to learn that Moses
does not in vain pause over this narrative as a most serious matter, we
must first observe, that when Jacob received the blessing from his
father, this token confirmed to him the oracle by which the Lord had
preferred him to his brother. For the benediction here spoken of was
not a mere prayer but a legitimate sanction, divinely interposed, to
make manifest the grace of election. God had promised to the holy
fathers that he would be a God to their seed for ever. They, when at
the point of death, in order that the succession might be secured to
their posterity, put them in possession, as if they would deliver, from
hand to hand, the favor which they had received from God. So Abraham,
in blessing his son Isaac, constituted him the heir of spiritual life
with a solemn rite. With the same design, Isaac now, being worn down
with age, imagines himself to be shortly about to depart this life, and
wishes to bless his firstborn son, in order that the everlasting
covenant of God may remain in his own family. The Patriarchs did not
take this upon themselves rashly, or on their own private account, but
were public and divinely ordained witnesses. To this point belongs the
declaration of the Apostle, "the less is blessed of the better."
(Hebrews 7:7.) For even the faithful were accustomed to bless each
other by mutual offices of charity; but the Lord enjoined this peculiar
service upon the patriarchs, that they should transmit, as a deposit to
posterity, the covenant which he had struck with them, and which they
kept during the whole course of their life. The same command was
afterwards given to the priests, as appears in Numbers 6:24, and other
similar places. Therefore Isaac, in blessing his son, sustained another
character than that of a father or of a private person, for he was a
prophet and an interpreter of God, who constituted his son an heir of
the same grace which he had received. Hence appears what I have already
said, that Moses, in treating of this matter, is not without reason
thus prolix. But let us weigh each of the circumstances of the case in
its proper order; of which this is the first, that God transferred the
blessing of Esau to Jacob, by a mistake on the part of the father;
whose eyes, Moses tells us, were dim. The vision also of Jacob was dull
when he blessed his grandchildren Ephraim and Manasseh; yet his want of
sight did not prevent him from cautiously placing his hands in a
transverse direction. But God suffered Isaac to be deceived, in order
to show that it was not by the will of man that Jacob was raised,
contrary to the course of nature, to the right and honor of
primogeniture.
2. Behold, now I am old, I know not the day of my death. There is not
the least doubt that Isaac implored daily blessings on his sons all his
life: this, therefore, appears to have been an extraordinary kind of
benediction. Moreover, the declaration that he knew not the day of his
death, is as much as if he had said, that death was every moment
pressing so closely upon him, a decrepit and failing man, that he dared
not promise himself any longer life. Just as a woman with child when
the time of parturition draws near, might say, that she had now no day
certain. Every one, even in the full vigor of age, carries with him a
thousand deaths. Death claims as its own the foetus in the mother's
womb, and accompanies it through every stage of life. But as it urges
the old more closely, so they ought to place it more constantly before
their eyes, and should pass as pilgrims through the world, or as those
who have already one foot in the grave. In short, Isaac, as one near
death, wishes to leave the Church surviving him in the person of his
son.
4. That my soul may bless thee. Wonderfully was the faith of the holy
man blended with a foolish and inconsiderate carnal affection. The
general principle of faith flourishes in his mind, when, in blessing
his son, he consigns to him, under the direction of the Holy Spirit,
the right of the inheritance which had been divinely promised to
himself. Meanwhile, he is blindly carried away by the love of his
firstborn son, to prefer him to the other; and in this way he contends
against the oracle of God. For he could not be ignorant of that which
God had pronounced before the children were born. If any one would
excuse him, inasmuch as he had received no command from God to change
the accustomed order of nature by preferring the younger to the elder;
this is easily refuted: because when he knew that the firstborn was
rejected, he still persisted in his excessive attachment. Again, in
neglecting to inquire respecting his duty, when he had been informed of
the heavenly oracle by his wife, his indolence was by no means
excusable. For he was not altogether ignorant of his calling;
therefore, his obstinate attachment to his son was a kind of blindness,
which proved a greater obstacle to him than the external dimness of his
eyes. Yet this fault, although deserving of reprehension, did not
deprive the holy man of the right of pronouncing a blessing; but
plenary authority remained with him, and the force and efficacy of his
testimony stood entire, just as if God himself had spoken from heaven;
to which subject I shall soon again allude.
5. And Rebekah heard. Moses now explains more fully the artifice by
which Jacob attained the blessing. It truly appears ridiculous, that an
old man, deceived by the cunning of his wife, should, through ignorance
and error, have given utterance to what was contrary to his wish. And
surely the stratagem of Rebekah was not without fault; for although she
could not guide her husband by salutary counsel, yet it was not a
legitimate method of acting, to circumvent him by such deceit. For, as
a lie is in itself culpable, she sinned more grievously still in this,
that she desired to sport in a sacred matter with such wiles. She knew
that the decree by which Jacob had been elected and adopted was
immutable; why then does she not patiently wait till God shall confirm
it in fact, and shall show that what he had once pronounced from heaven
is certain? Therefore, she darkens the celestial oracle by her lie, and
abolishes, as far as she was able, the grace promised to her son. Now,
if we consider farther, whence arose this great desire to bestir
herself; her extraordinary faith will on the other hand appear. For, as
she did not hesitate to provoke her husband against herself, to light
up implacable enmity between the brothers, to expose her beloved son
Jacob to the danger of immediate death, and to disturb the whole
family; this certainly flowed from no other source than her faith. [42]
The inheritance promised by God was firmly fixed in her mind; she knew
that it was decreed to her son Jacob. And therefore, relying upon the
covenant of God, and keeping in mind the oracle received, she forgets
the world. Thus, we see, that her faith was mixed with an unjust and
immoderate zeal. This is to be carefully observed, in order that we may
understand that a pure and distinct knowledge does not always so
illuminate the minds of the pious as to cause them to be governed, in
all their actions, by the Holy Spirit, but that the little light which
shows them their path is enveloped in various clouds of ignorance and
error; so that while they hold a right course, and are tending towards
the goal, they yet occasionally slide. Finally, both in Isaac and in
his wife the principle of faith was preeminent. But each, by ignorance
in certain particulars, and by other faults, either diverged a little
from the way, or, at least, stumbled in the way. But seeing that,
nevertheless, the election of God stood firm; nay, that he even
executed his design through the deceit of a woman, he vindicates, in
this manner, the whole praise of his benediction to his own gratuitous
goodness.
11. And Jacob said to Rebekah. That Jacob does not voluntarily present
himself to his father, but rather fears lest, his imposture being
detected, he should bring a curse upon himself, is very contrary to
faith. [43] For when the Apostle teaches, that "whatsoever is not of
faith is sin," (Romans 14:23,) he trains the sons of God to this
sobriety, that they may not permit themselves to undertake anything
with a doubtful and perplexed conscience. This firm persuasion is the
only rule of right conduct, when we, relying on the command of God, go
intrepidly wheresoever he calls us. Jacob, therefore, by debating with
himself, shows that he was deficient in faith; and certainly, although
he was not entirely without it, yet, in this point, he is convicted of
failure. But by this example we are again taught, that faith is not
always extinguished by a given fault; yet, if God sometimes bears with
his servants thus far, that he turns, what they have done perversely,
to their salvation, we must not hence take a license to sin. It
happened by the wonderful mercy of God, that Jacob was not cut off from
the grace of adoption. Who would not rather fear than become
presumptuous? And whereas we see that his faith was obscured by
doubting, let us learn to ask of the Lord the spirit of prudence to
govern all our steps. There was added another error of no light kind:
for why does he not rather reverence God than dread his father's anger?
Why does it not rather occur to his mind, that a foul blot would stain
the hallowed adoption of God, when it seemed to owe its accomplishment
to a lie? For although it tended to a right end, it was not lawful to
attain that end, through this oblique course. Meanwhile, there is no
doubt that faith prevailed over these impediments. For what was the
cause why he preferred the bare and apparently empty benediction of his
father, [44] to the quiet which he then enjoyed, to the conveniences of
home, and finally to life itself? According to the flesh, the father's
benediction, of which he was so desirous, that he knowingly and
willingly plunged himself into great difficulties, was but an imaginary
thing. Why did he act thus, but because in the exercise of simple faith
in the word of God, he more highly valued the hope which was hidden
from him, shall the desirable condition which he actually enjoyed?
Besides, his fear of his father's anger had its origin in the true fear
of God. He says that he feared lest he should bring upon himself a
curse. But he would not so greatly have dreaded a verbal censure, if he
had not deemed the grace deposited in the hands of his father worth
more than a thousand lives. It was therefore under an impulse of God
that he feared his father, who was really God's minister. For when the
Lord sees us creeping on the earth, he draws us to himself by the hand
of man. [45]
13. Upon me be thy curse, my son. Here Rebekah sins again, because she
burns with such hasty zeal that she does not consider how highly God
disapproves of her evil course. She presumptuously subjects herself to
the curse. But whence this unheeding confidence? Being unfurnished with
any divine command, she took her own counsel. Yet no one will deny that
this zeal, although preposterous, proceeds from special reverence for
the word of God. For since she was informed by the oracle of God, that
Jacob was preferred in the sight of God, she disregarded whatever was
visible in the world, and whatever the sense of nature dictated, in
comparison with God's secret election. Therefore we are taught by this
example, that every one should walk modestly and cautiously according
to the rule of his vocation; and should not dare to proceed beyond what
the Lord allows in his word.
14. And he went and fetched. Although it is probable that Jacob was not
only influenced by a desire to yield obedience to the authority of his
mother, but was also persuaded by her seasonings, he yet sinned by
overstepping the bounds of his vocation. When Rebekah had taken the
blame upon herself, she told him, doubtless, that injury was done to no
one: because Jacob was not stealing away another's right, but only
seeking the blessing which was decreed to him by the celestial oracle.
It seemed a fair and probable excuse for the fraud, that Isaac, unless
he should be imposed upon, was prepared to invalidate the election of
God. Therefore Jacob, instead of simply declining from what was right
in submission to his mother, was rather obeying the word of God. In the
meantime (as I have said) this particular error was not free from
blame: because the truth of God was not to be aided by such falsehoods.
The paternal benediction was a seal of God's grace, I confess it; but
she ought rather to have waited till God should bring relief from
heaven, by changing the mind and guiding the tongue of Isaac, than have
attempted what was unlawful. For if Balaam, who prostituted his venal
tongue, was constrained by the Spirit, contrary to his own wish, to
bless the elect people, whom he would rather have devoted to
destruction, (Numbers 22:12,) how much more powerfully would the same
spirit have influenced the tongue of holy Isaac, who was not a
mercenary man, but one who desired faithfully to obey God, and was only
hurried by an error in a contrary direction? Therefore, although in the
main, faith shone preeminently in holy Jacob, yet in this respect he
bears the blame of rashness, in that he was distrustful of the
providence of God, and fraudulently gained possession of his father's
blessing.
19. And Jacob said unto his father, I am Esau [46] At first Jacob was
timid and anxious; now, having dismissed his fear, he confidently and
audaciously lies. By which example we are taught, that when any one has
transgressed the proper bounds of duty, he soon allows himself
unmeasured license. Wherefore there is nothing better than for each to
keep himself within the limits divinely prescribed to him, lest by
attempting more than is lawful, he should open the door to Satan. I
have before shown how far his seeking the blessing by fraud, and
insinuating himself into the possession of it by falsehood, was
contrary to faith. Yet this particular fault and divergence from the
right path, did not prevent the faith which had been produced by the
oracle from holding on, in some way, its course. In excusing the
quickness of his return by saying that the venison was brought to him
by God, he speaks in accordance with the rule of piety: he sins,
however, in mixing the sacred name of God with his own falsehoods.
Thus, when there is a departure from truth, the reverence which is
apparently shown to God is nothing else than a profanation of his
glory. It was right that the prosperous issue of his hunting should be
ascribed to the providence of God, lest we should imagine that any good
thing was the result of chance; but when Jacob pretended that God was
the author of a benefit which had not been granted to himself, and
that, too, as a cloak for his deception, his fault was not free from
perjury.
21. Come near, I pray thee, that I may feel thee. It hence appears that
the holy man was suspicious of fraud, and therefore hesitated. Whence
it may seem that the benediction was vain, seeing it had no support of
faith. But it thus pleased God so to perform his work by the hand of
Isaac, as not to make him, who was the instrument, a willing furtherer
of his design. Nor is it absurd that Isaac, like a blind man, should
ignorantly transfer the blessing to a different person from him whom he
intended. The ordinary function of pastors has something of a similar
kind; for since by the command of God, they reconcile men to him, yet
they do not discern to whom this reconciliation comes; thus they cast
abroad the seed, but are uncertain respecting the fruit. Wherefore God
does not place the office and power with which he has invested them,
under the control of their own judgment. In this way the ignorance of
Isaac does not nullify the heavenly oracles; and God himself, although
the senses of his servant fail, does not desist from the accomplishment
of his purpose. Here we have a clear refutation of the figment of the
Papists, that the whole force of the sacrament depends upon the
intention of the man who consecrates; as if, truly, it were left to the
will of man to frustrate the design of God. Nevertheless, what I have
already so often said must be remembered, that however Isaac might be
deceived in the person of his son, he yet did not pronounce the
blessing in vain: because a general faith remained in his mind and in
part governed his conduct. In forming his judgment from the touch,
disregarding the voice, he did not act according to the nature of
faith. And, therefore, with respect to the person, he was plainly in
error. This, however, did not happen in consequence of negligence;
since he diligently and even anxiously turned every way, that he might
not deprive the firstborn of his right. But it pleased the Lord thus to
render his senses dull, partly for the purpose of showing, how vain it
is for men to strive to change what he has once decreed, (because it is
impossible hut that his counsel should remain firm and stable though
the whole world should oppose it,) and partly, for the purpose of
correcting, by this kind of chastisement, the absurd attachment by
which Isaac was too closely bound to his firstborn. For whence arose
this minute investigation, except from the fact that an inordinate love
of Esau, which had taken entire possession of his mind, turned him
aside from the divine oracle? Therefore, since he yielded an excessive
indulgence to natural feeling, he deserved in every way to be blinded.
So much the greater care ought we to take that, in carrying on God's
work, we should not give the reins to our human affections.
26. Come near now, and kiss me. We know that the practice of kissing
was then in use, which many nations retain to this day. Profane men,
however, may say, that it is ludicrous for an old man, whose mind was
already obtuse, and who moreover had eaten and drunk heartily, should
pour forth his benedictions upon a person who was only acting a part.
[47] But whereas Moses has previously recorded the oracle of God, by
which the adoption was destined for the younger son, it behoves us
reverently to contemplate the secret providence of God, towards which
profane men pay no respect. Truly Isaac was not so in bondage to the
attractions of meat and drink as to be unable, with sobriety of mind,
to reflect upon the divine command given unto him, and to undertake in
seriousness, and with a certain faith in his own vocation, the very
work in which, on account of the infirmity of his flesh, he vacillated
and halted. Therefore, we must not form our estimate of this blessing
from the external appearance, but from the celestial decree; even as it
appeared at length, by the issue, that God neither vainly sported, nor
that man rashly proceeded in this affair: and, truly, if the same
religion dwells in us which flourished in the patriarch's heart,
nothing will hinder the divine power from shining forth the more
clearly in the weakness of man.
27. See, the smell of my son is as the smell of a field. The allegory
of Ambrose on this passage is not displeasing to me. Jacob, the younger
brother, is blessed under the person of the elder; the garments which
were borrowed from his brother breathe an odour grateful and pleasant
to his father. In the same manner we are blessed, as Ambrose teaches,
when, in the name of Christ, we enter the presence of our Heavenly
Father: we receive from him the robe of righteousness, which, by its
odour, procures his favor; in short, we are thus blessed when we are
put in his place. But Isaac seems here to desire and implore nothing
for his son but what is earthly; for this is the substance of his
words, that it might be well with his son in the world, that he might
gather together the abundant produce of the earth, that he might enjoy
great peace, and shine in honor above others. There is no mention of
the heavenly kingdom; and hence it has arisen, that men without
learning, and but little exercised in true piety, have imagined that
these holy fathers were blessed by the Lord only in respect to this
frail and transitory life. But it appears from many passages to have
been far otherwise: and as to the fact that Isaac here confines himself
to the earthly favors of God, the explanation is easy; for the Lord did
not formerly set the hope of the future inheritance plainly before the
eyes of the fathers, (as he now calls and raises us directly towards
heaven,) but he led them as by a circuitous course. Thus he appointed
the land of Canaan as a mirror and pledge to them of the celestial
inheritance. In all his acts of kindness he gave them tokens of his
paternal favor, not indeed for the purpose of making them content with
present good, so that they should neglect heaven, or should follow a
merely empty shadow, as some foolishly suppose; but that, being aided
by such helps, according to the time in which they lived, they might by
degrees rise towards heaven; for since Christ, the first-fruits of
those who rise again, and the author of the eternal and incorruptible
life, had not yet been manifested, his spiritual kingdom was, in this
way, shadowed forth under figures only, until the fullness of the time
should come; and as all the promises of God were involved, and in a
sense clothed in these symbols, so the faith of the holy fathers
observed the same measure, and made its advances heavenwards by means
of these earthly rudiments. Therefore, although Isaac makes the
temporal favors of God prominent, nothing is further from his mind than
to confine the hope of his son to this world; he would raise him to the
same elevation to which he himself aspired. Some proof of this may be
drawn from his own words; for this is the principal point, that he
assigns him the dominion over the nations. But whence the hope of such
a dignity, unless he had been persuaded that his race had been elected
by the Lord, and, indeed, with this stipulation, that the right of the
kingdom should remain with one son only? Meanwhile, let it suffice to
adhere to this principle, that the holy man, when he implores a
prosperous course of life for his son, wishes that God, in whose
paternal favor stands our solid and eternal happiness, may be
propitious to him.
29. Cursed be every one that curseth thee. What I have before said must
be remembered, namely, that these are not bare wishes, such as fathers
are wont to utter on behalf of their children, but that promises of God
are included in them; for Isaac is the authorized interpreter of God,
and the instrument employed by the Holy Spirit; and therefore, as in
the person of God, he efficaciously pronounces those accursed who shall
oppose the welfare of his son. This then is the confirmation of the
promise, by which God, when he receives the faithful under his
protection, declares that he will be an enemy to their enemies. The
whole force of the benediction turns to this point, that God will prove
himself to be a kind father to his servant Jacob in all things, so that
he will constitute him the chief and the head of a holy and elect
people, will preserve and defend him by his power, and will secure his
salvation in the face of enemies of every kind.
30. Jacob was yet scarce gone out. Here is added the manner in which
Esau was repulsed, which circumstance availed not a little to confirm
the benediction to Jacob: for if Esau had not been rejected, it might
seem that he was not deprived of that honor which nature had given him:
but now Isaac declares, that what he had done, in virtue of his
patriarchal office, could not but be ratified. Here, truly, it again
appears, that the primogeniture which Jacob obtained, at the expense of
his brother, was made his by a free gift; for if we compare the works
of both together, Esau obeys his father, brings him the produce of his
hunting, prepares for his father the food obtained by his own labor,
and speaks nothing but the truth: in short, we find nothing in him
which is not worthy of praise. Jacob never leaves his home, substitutes
a kid for venison, insinuates himself by many lies, brings nothing
which would properly commend him, but in many things deserves
reprehension. Hence it must be acknowledged, that the cause of this
event is not to be traced to works, but that it lies hid in the eternal
counsel of God. Yet Esau is not unjustly reprobated, because they who
are not governed by the Spirit of God can receive nothing with a right
mind; only let it be firmly maintained, that since the condition of all
is equal, if any one is preferred to another, it is not because of his
own merit, but because the Lord has gratuitously elected him.
33. And Isaac trembled very exceedingly [48] Here now again the faith
which had been smothered in the breast of the holy man shines forth and
emits fresh sparks; for there is no doubt that his fear springs from
faith. Besides, it is no common fear which Moses describes, but that
which utterly confounds the holy man: for, whereas he was perfectly
conscious of his own vocation, and therefore was persuaded that the
duty of naming the heir with whom he should deposit the covenant of
eternal life was divinely enjoined upon him, he no sooner discovered
his error than he was filled with fear, that in an affair so great and
so serious God had suffered him to err; for unless he had thought that
God was the director of this act, what should have hindered him from
alleging his ignorance as an excuse, and from becoming enraged against
Jacob, who had stolen in upon him by fraud and by unjustifiable arts?
But although covered with shame on account of the error he had
committed, he nevertheless, with a collected mind, ratifies the
benediction which he had pronounced; and I do not doubt that he then,
as one awaking, began to recall to memory the oracle to which he had
not been sufficiently attentive. Wherefore, the holy man was not
impelled by ambition to be thus tenacious of his purpose, as obstinate
men are wont to be, who prosecute to the last what they have once,
though foolishly, begun; but the declaration, I have blessed him, yea,
and he shall be blessed, was the effect of a rare and precious faith;
for he, renouncing the affections of the flesh, now yields himself
entirely to God, and, acknowledging God as the Author of the
benediction which he had uttered, ascribes due glory to him in not
daring to retract it. The benefit of this doctrine pertains to the
whole Church, in order that we may certainly know, that whatever the
heralds of the gospel promise to us by the command of God, will be
efficacious and stable, because they do not speak as private men, but
as by the command of God himself; and the infirmity of the minister
does not destroy the faithfulness, power, and efficacy of God's word.
He who presents himself to us charged with the offer of eternal
happiness and life, is subject to our common miseries and to death;
yet, notwithstanding, the promise is efficacious. He who absolves us
from sins is himself a sinner; but because his office is divinely
assigned him, the stability of this grace, having its foundation in
God, shall never fail.
34. He cried with a great and exceeding bitter cry. Though Esau
persists in imploring the blessing, he yet gives a sign of desperation,
which is the reason why he obtains no benefit, because he enters not by
the gate of faith. True piety, indeed, draws forth tears and great
cries from the children of God; but Esau, trembling and full of fears,
breaks out in wailings; afterwards he casts, at a venture, his wish
into the air, that he also may receive a blessing. But his blind
incredulity is reproved by his own words; for whereas one blessing only
had been deposited with his father, he asks that another should be
given to him, as if it were in his father's power indiscriminately to
breathe out blessings, independently of the command of God. Here the
admonition of the Apostle may suggest itself to our minds,
"that Esau, when he sought again the forfeited blessing with tears and
loud lamentations,
found no place for repentance,"
(Hebrews 12:17;)
for they who neglect to follow God when he calls on them, afterwards
call upon him in vain, when he has turned his back. So long as God
addresses and invites us, the gate of the kingdom of heaven is in a
certain sense open: this opportunity we must use, if we desire to
enter, according to the instruction of the Prophet,
"Seek ye the Lord while he may be found;
call ye upon him while he is near." (Isaiah 55:6.)
Of which passage Paul is the interpreter, in defining that to be the
acceptable time of the day of salvation in which grace is brought unto
us by the gospel. (2 Corinthians 6:2.) They who suffer that time to
pass by, may, at length, knock too late, and without profit, because
God avenges himself of their idleness. We must therefore fear lest if,
with deafened ears, we suffer the voice of God now to pass unheeded by,
he should, in turn, become deaf to our cry. But it may be asked, how is
this repulse consistent with the promise,
"If the wicked will turn from all his sins that he has committed, and
keep all my statutes, and do that which is lawful and right, he shall
surely live?" (Ezekiel 18:21.)
Moreover, it may seem at variance with the clemency of God to reject
the sighings of those who, being crushed by misery, fly for refuge to
his mercy. I answer, that repentance, if it be true and sincere, will
never be too late; and the sinner who, from his soul, is displeased
with himself, will obtain pardon: but God in this manner punishes the
contempt of his grace, because they who obstinately reject it, do not
seriously purpose in their mind to return to him. Thus it is that they
who are given up to a reprobate mind are never touched with genuine
penitence. Hypocrites truly break out into tears, like Esau, but their
heart within them will remain closed as with iron bars. Therefore,
since Esau rushes forward, destitute of faith and repentance, to ask a
blessing, there is no wonder that he should be rejected.
36. Is he not rightly named Jacob? That the mind of Esau was affected
with no sense of penitence appears hence; he accused his brother and
took no blame to himself. But the very beginning of repentance is grief
felt on account of sin, together with self-condemnation. Esau ought to
have descended into himself, and to have become his own judge. Having
sold his birthright, he had darted, like a famished dog, upon the meat
and the pottage; and now, as if he had done no wrong, he vents all his
anger on his brother. Further, if the blessing is deemed of any value,
why does he not consider that he had been repelled from it, not simply
by the fraud of man, but by the providence of God? We see, therefore,
that like a blind man feeling in the dark, he cannot find his way.
37. Behold, I have made him thy Lord. Isaac now more openly confirms
what I have before said, that since God was the author of the blessing,
it could neither be vain nor evanescent. For he does not here
magnificently boast of his dignity, but keeps himself within the bounds
and measure of a servant, and denies that he is at liberty to alter
anything. For he always considers, (which is the truth,) that when he
sustains the character of God's representative, it is not lawful for
him to proceed further than the command will bear him. Hence, indeed,
Esau ought to have learned from whence he had fallen by his own fault,
in order that he might have humbled himself, and might rather have
joined himself with his brother, in order to become a partaker of his
blessing, as his inferior, than have desired anything separately for
himself. But a depraved cupidity carries him away, so that he,
forgetful of the kingdom of God, pursues and cares for nothing except
his own private advantage. Again, we must notice Isaac's manner of
speaking, by which he claims a certain force and efficacy for his
benediction, as if his word carried with it dominion, abundance of corn
and wine, and whatever else God had promised to Abraham. For God, in
requiring the faithful to depend on himself alone, would nevertheless
have them to rest securely upon the word, which, at his command, is
declared to them by the tongue of men. In this way they are said to
remit sins, who are only the messengers and interpreters of free
forgiveness.
38. Hast thou but one blessing? Esau seems to take courage; but he
neglects the care of his soul, and turns, like a swine, to the
pampering of his flesh. He had heard that his father had nothing left
to grant; because, truly, the full and entire grace of God so rested
upon Jacob, that out of his family there was no happiness. Wherefore,
if Esau sought his own welfare, he ought to have drawn from that
fountain, and rather to have subjected himself to his brother, than to
have cut himself off from a happy connection with him. He chose,
however, rather to be deprived of spiritual grace, provided he might
but possess something of his own, and apart from his brother, than to
be his inferior at home. He could not be ignorant, that there was one
sole benediction by which his brother Jacob had been constituted the
heir of the divine covenant: for Isaac would be daily discoursing with
them concerning the singular privilege which God had vouchsafed to
Abraham and his seed. Esau would not previously have complained so
bitterly, unless he had felt that he had been deprived of an
incomparable benefit. Therefore, by departing from this one source of
blessing, he indirectly renounces God, and cuts himself off from the
body of the Church, caring for nothing but this transitory life. But it
would have been better for him, miserably to perish through the want of
all things in this world, and with difficulty to draw his languishing
breath, than to slumber amidst temporal delights. What afterwards
follows, -- namely, that he wept with loud lamentations, -- is a sign
of fierce and proud indignation, rather than of penitence; for he
remitted nothing of his ferocity, but raged like a cruel beast of prey.
So the wicked, when punishment overtakes them, bewail the salvation
they have lost; but, meanwhile, do not cease to delight themselves in
their vices; and instead of heartily seeking after the righteousness of
God, they rather desire that his deity should be extinct. Of a similar
character is that gnashing of teeth and weeping in hell which, instead
of stimulating the reprobate to seek after God, only consumes them with
unknown torments
39. Behold, thy dwelling shall be the fatness of the earth. At length
Esau obtains what he had asked. For, perceiving himself to be cast down
from the rank and honor of primogeniture, he chooses rather to have
prosperity in the world, separated from the holy people, than to submit
to the yoke of his younger brother. But it may be thought that Isaac
contradicts himself, in offering a new benediction, when he had before
declared, that he had given to his son Jacob all that was placed at his
disposal. I answer, that what has been before said concerning Ishmael
must be noted in this place. For God, though he hearkened to Abraham's
prayer for Ishmael, so far as concerned the present life, yet
immediately restricts his promise, by adding the exception implied in
the declaration, that in Isaac only should the seed be called. I do
not, however, doubt, that the holy man, when he perceived that his
younger son Jacob was the divinely ordained heir of a happy life, would
endeavor to retain his firstborn, Esau, in the bond of fraternal
connection, in order that he might not depart from the holy and elect
flock of the Church. But now, when he sees him obstinately tending in
another direction, he declares what will be his future condition.
Meanwhile the spiritual blessing remains in its integrity with Jacob
alone, to whom Esau refusing to attach himself, voluntarily becomes an
exile from the kingdom of God. The prophecy uttered by Malachi,
(Malachi 1:3,) may seem to be contradictory to this statement. For,
comparing the two brothers, Esau and Jacob, with each other, he teaches
that Esau was hated, inasmuch as a possession was given to him in the
deserts; and yet Isaac promises him a fertile land. There is a twofold
solution: either that the Prophet, speaking comparatively, may with
truth call Idumea a desert in comparison with the land of Canaan, which
was far more fruitful; or else that he was referring to his own times.
For although the devastations of both lands had been terrible, yet the
land of Canaan in a short time flourished again, while the territory of
Edom was condemned to perpetual sterility, and given up to dragons.
Therefore, although God, with respect to his own people, banished Esau
to desert mountains, he yet gave to him a land sufficiently fertile in
itself to render the promise by no means nugatory. For that mountainous
region both had its own natural fruitfulness, and was so watered by the
dew of heaven, that it would yield sustenance to its inhabitants.
40. By thy sword shalt thou live, and shalt serve thy brother. It is to
be observed that events are here predicted which were never fulfilled
in the person of Esau; and therefore, that the prophecy is concerning
things at that time far distant. For Jacob was so far from having
obtained dominion over his brother, that on his return from Padan-aram,
he suppliantly tendered him his obedience; and the breaking off of the
yoke which Isaac here mentions, is referred to a very remote period. He
is therefore relating the future condition of Esau's posterity. And he
says first, that they shall live by their sword: which words admit a
twofold sense, either that, being surrounded by enemies, they shall
pass a warlike and unquiet life; or that they shall be free, and their
own masters. For there is no power to use the sword where there is no
liberty. The former meaning seems the more suitable; namely, that God
would limit his promise, lest Esau should be too much exalted: for
nothing is more desirable than peace. The holy people also are warned
that there will always be some enemies to infest them. This, however,
is a very different thing from living by his own sword; which is as if
he had said, that the sons of Esau, like robbers, should maintain their
security by arms and violence, rather than by legitimate authority. A
second limitation of the promise is, that though armed with the sword,
he should still not escape subjection to his brother. For the Idumeans
were, at length, made tributary to the chosen people; [49] but the
servitude was not long continued; because when the kingdoms were
divided, the power by which they had held all their neighbors in
subjection and fear, was cut off; yet the Lord would have the Idumeans
brought into subjection for a short time, that he might furnish a
visible demonstration of this prophecy. As to the rest of the time, the
restless and unbridled liberty of Esau was more wretched than any state
of subjection.
41. And Esau hated Jacob. It hence appears more clearly, that the tears
of Esau were so far from being the effect of true repentance, that they
were rather evidences of furious anger. For he is not content with
secretly cherishing enmity against his brother, but openly breaks out
in wicked threats. And it is evident how deeply malice had struck its
roots, when he could indulge himself in the desperate purpose of
murdering his brother. Even a profane and sacrilegious contumacy
betrays itself in him, seeing that he prepares himself to abolish the
decree of God by the sword. I will take care, he says, that Jacob shall
not enjoy the inheritance promised to him. What is this but to
annihilate the force of the benediction, of which he knew that his
father was the herald and the minister? Moreover, a lively picture of a
hypocrite is here set before us. He pretends that the death of his
father would be to him a mournful event: and doubtless it is a
religious duty to mourn over a deceased father. But it was a mere
pretense on his part, to speak of the day of mourning, when in his
haste to execute the impious murder of his brother, the death of his
father seemed to come too slowly, and he rejoiced at the prospect of
its approach. [50] With what face could he ever pretend to any human
affection, when he gasps for his brother's death, and at the same time
attempts to subvert all the laws of nature? It is even possible, that
an impulse of nature itself, extorted from him the avowal, by which he
would the more grievously condemn himself; as God often censures the
wicked out of their own mouth, and renders them more inexcusable. But
if a sense of shame alone restrains a cruel mind, this is not to be
deemed worthy of great praise; nay, it even betrays a stupid and brutal
contempt of God. Sometimes, indeed, the fear of man influences even the
pious, as we have seen, in the preceding chapter, Genesis 26:1,
respecting Jacob: but they soon rise above it, so that with them the
fear of God predominates; while forgetfulness of God so pervades the
hearts of the wicked, that they rest their hopes in men alone.
Therefore, he who abstains from wickedness merely through the fear of
man, and from a sense of shame, has hitherto made but little progress.
Yet the confession of the Papists is chiefly honored by them with this
praise, that it deters many from sin, through the fear lest they should
be compelled to proclaim their own disgrace. But the rule of piety is
altogether different, since it teaches our conscience to set God before
us as our witness and our judge.
42. And these words of Esau... were told to Rebekah. Moses now makes a
transition to a new subject of history, showing how Jacob, as a
wanderer from his father's house, went into Mesopotamia. Without doubt,
it was an exceedingly troublesome and severe temptation to the holy
matron, to see that, by her own deed, her son was placed in imminent
danger of death. But by faith she wrestled to retain the possession of
the grace once received. For, if she had been impelled by a merely
womanly attachment to her younger son, it certainly would have been her
best and shortest method, to cause the birthright to be restored to
Esau: for thus the cause of emulation would have been removed; and he
who was burning with grief at the loss of his right, would have had his
fury appeased. It is therefore an evidence of extraordinary faith, that
Rebekah does not come to any agreement, but persuades her son to become
a voluntary exile, and chooses rather to be deprived of his presence,
than that he should give up the blessing he had once received. The
benediction of the father might now seem illusory; so as to make it
appear wonderful that so much should be made of it by Rebekah and
Jacob: nevertheless, they were so far from repenting of what they had
done, that they do not refuse the bitter punishment of exile, if only
Jacob may carry with him the benediction uttered by his father.
Moreover, we are taught by this example, that we must bear it
patiently, if the cross attends the hope of a better life, as its
companion; or even if the Lord adopts us into his family, with this
condition, that we should wander as pilgrims without any certain
dwelling-place in the world. For, on this account, Jacob is thrust out
from his paternal home, where he might quietly have passed his life,
and is compelled to migrate to a strange land; because the blessing of
God is promised unto him. And as he did not attempt to purchase
temporal peace with his brother by the loss of the grace received; so
must we beware lest any carnal advantage or any allurements of the
world should draw us aside from the course of our vocation: let us
rather bear with magnanimity losses of all kinds, so that the anchor of
our hope nay remain fixed in heaven. When Rebekah says that Esau
consoled himself with the thought, that he would slay his brother; the
meaning is, that he could not be pacified by any other means, than by
this wicked murder
44. And tarry with him a few days. This circumstance mitigates the
severity of banishment. For the shortness of the time of suffering
avails not a little to support us in adversity. And it was probable
that the enmity of Esau would not prove so obstinate as to be
unassuaged by his brother's absence. In the Hebrew expression which is
translated "a few days," the word few is literally "one" put in the
plural number. [51] Rebekah means, that as soon as Jacob should have
gone away of his own accord, the memory of the offense would be
obliterated from the mind of Esau; as if she had said, Only depart
hence for a little while, and we shall soon assuage his anger.
45. Why should I be deprived of you both in one day? Why does Rebekah
fear a double privation? for there was no danger that Jacob, endued
with a disposition so mild and placid, should rise up against his
brother. We see, therefore, that Rebekah concluded that God would be
the avenger of the iniquitous murder. Moreover, although God, for a
time, might seem to overlook the deed, and to suspend his judgment, it
would yet be necessary for him to withdraw from the parricide.
Therefore, by this law of nature, Rebekah declares that she should be
entirely bereaved; because she would be compelled to dread and to
detest him who survived. But if Rebekah anticipated in her mind what
the judgment of God would be, and devoted the murderer to destruction,
because she was persuaded that wickedness so great would not be
unpunished; much less ought we to close our eyes against the manifest
chastisements of God. [52]
46. And Rebekah said to Isaac. When Jacob might have fled secretly, his
mother, nevertheless, obtains leave for his departure from his father;
for so a well-ordered domestic government and discipline required. In
giving another cause than the true one to her husband, she may be
excused from the charge of falsehood; inasmuch as she neither said the
whole truth nor left the whole unsaid. No doubt, she truly affirms that
she was tormented, even to weariness of life, on account of her Hittite
daughters-in-law: but she prudently conceals the more inward evil, lest
she should inflict a mortal wound on her husband: and also, lest she
should the more influence the rage of Esau; for the wicked, often, when
their crime is detected, are the more carried away with desperation.
Now, although in consequence of the evil manners of her
daughters-in-law, affinity with the whole race became hateful to
Rebekah, yet in this again the wonderful providence of God is
conspicuous, that Jacob neither blended, nor entangled himself, with
the future enemies of the Church.
__________________________________________________________________
[42] This is a dangerous position, however it may be modified or
explained. True faith never leads to sin. It was the mixture, not to
say the predominance of unbelief, which caused Rebekah, instead of
waiting for the fulfillment of God's promises in his own way, to plot
and to execute a scheme of imposture, which involved herself and her
family in perpetual disquietude. What Calvin calls zeal, he ought to
have called rashness and something worse. -- Ed.
[43] There is a great want of Calvin's accustomed caution and soundness
in all this reasoning. It certainly was right that Jacob should feel
and express the fear, lest the deception which his mother required him
to practice should be detected, and should bring a curse upon him and
not a blessing. It would indeed have been a still higher proof of
integrity, and a still stronger exercise of faith, had he repelled the
importunities of his mother, saying, "How shall I do this wickedness,
and sin against God?" -- Ed.
[44] Quid enim fuit causae cur nuda et in speciem inania patris vota...
praeferret? Tymme translates vota "wishes," and either for the sake of
making sense of the passage, or because the edition from which he made
his version had a different reading, he puts the word "mother" in the
place of "father." But as the Amsterdam and Berlin editions both have
the word patris and not matris, the translation above given seems to be
required. It agrees substantially with the French version, which is as
follows: Car qui a este cause qu'il a prefere la benediction de son
pere, laquelle sembloit nue et vaine en apparence, au repos duquel il
jouissoit lors, &e. -- Ed.
[45] It is much more probable that Jacob was influenced by a
precipitate and ambitious desire to snatch the blessing from the hand
of his brother; and though he paused for a moment at the apprehension
of consequences, should his mother's scheme fail, yet he too readily
acquiesced, and exposed himself to subsequent dangers, not from a
supreme regard to the will of God, but from that self-love which so
often overshoots its mark. -- Ed.
[46] "In his speech of Jacob's there are three direct falsehoods. 1st,
I am Esau;' 2d, I have done according as thou badest me;' 3d, Eat of my
venison.' We ought not to be extremely solicitous to find excuses for
all the actions for holy men." -- Cornelius a Lapide in Poli Syn.
[47] Vota sua in comicam personam effundit. Espande ses voeus et
benedictions sur une personne disguisee et masquee. Should bestow his
vows and benedictions upon a person masked and disguised. -- Fr. Tr.
[48] The original is very forcible, and cannot be fully expressed in a
translation. "Isaac trembled with a great trembling exceedingly." The
Septuagint represents him as in an ecstasy of astonishment. -- Ed.
[49] That is, under King David. -- Ed.
[50] The Greek translateth, Let the days of my father's mourning be
nigh, that I may kill Jacob my brother;' so making it a wish for his
father's speedy death; and the Hebrew also will bear that translation."
-- Ainsworth.
[51] Hebraice ad verbum habetur, Unis diebus ymym 'chdym (yamim
achedim). There is no mode of giving a literal rendering of the
expression in the English language. -- Ed
[52] The French is more diffuse: "Tant plus nous faut -- il appercevoir
les fleaux de Dieu qui sont manifestes, et ne faut point ciller les
yeux en ne faisant semblant de les voir." So much the more ought we to
perceive the scourges of God, which are manifest; and we ought not to
wink as pretending not to see them. -- Fr. Tr.
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CHAPTER 28.
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Genesis 28:1-22
1. And Isaac called Jacob, and blessed him, and charged him, and said
unto him, Thou shalt not take a wife of the daughters of Canaan.
1. Vocavit ergo Ishac Iahacob, et benedixit ei: praecepitque, et dixit
ei, Non capies uxorem de filiabus Chenaan.
2. Arise, go to Padanaram, to the house of Bethuel thy mother's father;
and take thee a wife from thence of the daughters of Laban thy mother's
brother.
2. Surge, vade in Padan Aram, ad domum Bethuel patris matris tuae, et
cape tibi inde uxorem de filiabus Laban fratris matris tuae.
3. And God Almighty bless thee, and make thee fruitful, and multiply
thee, that thou mayest be a multitude of people;
3. Deus autem omnipotens benedicat tibi, et crescere faciat to, et
multiplicare faciat to, et sis in coetum populorum.
4. And give thee the blessing of Abraham, to thee, and to thy seed with
thee; that thou mayest inherit the land wherein thou art a stranger,
which God gave unto Abraham.
4. Et det tibi benedictionem Abraham, tibi et semini tuo tecum, ut
haereditate accipias terram peregrinationum tuarum, quam dedit Deus
ipsi Abraham.
5. And Isaac sent away Jacob: and he went to Padanaram unto Laban, son
of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's
mother.
5. Et misit Ishac Iahacob, et profectus est in Padan Aram ad Laban
filium Bethuel Aramaei fratris Ribcae, matris Iahacob et Esau.
6. When Esau saw that Isaac had blessed Jacob, and sent him away to
Padanaram, to take him a wife from thence; and that as he blessed him
he gave him a charge, saying, Thou shalt not take a wife of the
daughters of Canaan;
6. Et vidit Esau quod benedixisset Ishac Iahacob, et misisset eum in
Padan Aram, ut caperet sibi inde uxorem: et benedicendo ei,
praecepisset ei, dicendo, Non accipies uxorem de filiabus Chenaan:
7. And that Jacob obeyed his father and his mother, and was gone to
Padanaram;
7. Et obedivisset Iahacob patri suo et matri suae, et ivisset in Padan
Aram.
8. And Esau seeing that the daughters of Canaan pleased not Isaac his
father;
8. Videns praeterea Esau quod malae filiae Chenaan in oculis Ishac
patris sui:
9. Then went Esau unto Ishmael, and took unto the wives which he had
Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth,
to be his wife.
9. Tunc abiit Esau ad Ismael, et accepit Mahalath filiam Ismael filii
Abraham sororem Nebajoth, super uxores suas, sibi in uxorem.
10. And Jacob went out from Beersheba, and went toward Haran.
10. Iahacob vero egressus est e Beer-sebah, et perrexit in Aram:
11. And he lighted upon a certain place, and tarried there all night,
because the sun was set; and he took of the stones of that place, and
put them for his pillows, and lay down in that place to sleep.
11. Et occurrit in locum, et pernoctavit ibi, quia occubuerat sol: et
tulit de lapidibus loci, et posuit sub capite suo, et dormivit in loco
eodem.
12. And he dreamed, and behold a ladder set up on the earth, and the
top of it reached to heaven: and behold the angels of God ascending and
descending on it.
12. Et somniavit, et ecce scala erecta erat super terram, et caput ejus
tangebat coelum; et ecce, Angeli Dei ascendebant per eam.
13. And, behold, the LORD stood above it, and said, I am the LORD God
of Abraham thy father, and the God of Isaac: the land whereon thou
liest, to thee will I give it, and to thy seed;
13. Et ecce, Iehova stabat super eam, et dixit, Ego Iehova Deus Abraham
patris tui, et Deus Ishac: terram, super quam tu dormis, tibi dabo et
semini tuo.
14. And thy seed shall be as the dust of the earth, and thou shalt
spread abroad to the west, and to the east, and to the north, and to
the south: and in thee and in thy seed shall all the families of the
earth be blessed.
14. Et erit semen tuum sicut pulvis terrae, et multiplicaberis ad
Occidentem, et ad Orientem, et ad Aquilonem, et ad Meridiem: et
benedicentur in to omnes familiae terrae, et in semine tuo.
15. And, behold, I am with thee, and will keep thee in all places
whither thou goest, and will bring thee again into this land; for I
will not leave thee, until I have done that which I have spoken to thee
of.
15. Et ecce sum tecum, et custodiam to quocunque profectus fueris, et
redire faciam to ad terram hanc: quia non derelinquam to, donec faciam
quod loquutus sum tibi.
16. And Jacob awaked out of his sleep, and he said, Surely the LORD is
in this place; and I knew it not.
16. Deinde expergefactus est Iahacob a somno suo, et dixit, Vere est
Iehova in loco isto, et ego nesciebam.
17. And he was afraid, and said, How dreadful is this place! this is
none other but the house of God, and this is the gate of heaven.
17. Timuit ergo, et dixit, Quam terribilis est locus iste! non est hic
nisi domus Dei, et hic est porta coeli.
18. And Jacob rose up early in the morning, and took the stone that he
had put for his pillows, and set it up for a pillar, and poured oil
upon the top of it.
18. Surrexit autem Iahacob mane, et tulit lapidem, quem posuerat sub
capite suo, et posuit eum in statuam, et effudit oleum supra summitatem
ejus.
19. And he called the name of that place Bethel: but the name of that
city was called Luz at the first.
19. Et vocavit nomen loci ipsius Beth-el, et posuit eum in statuam, et
effudit oleum supra summitatem ejus.
20. And Jacob vowed a vow, saying, If God will be with me, and will
keep me in this way that I go, and will give me bread to eat, and
raiment to put on,
20. Adhaec vovit Iahacob votum, dicendo, Si fuerit Iehova Deus mecum,
et custodierit me in via ista, quam ego ingredior, et dederit mihi
panem ad vescendum, et vestimentum ad operiendum:
21. So that I come again to my father's house in peace; then shall the
LORD be my God:
21. Et reversus fuero in pace ad domum patris mei, erit Iehova mihi in
Deum.
22. And this stone, which I have set for a pillar, shall be God's
house: and of all that thou shalt give me I will surely give the tenth
unto thee.
22. Et lapis iste, quem posui in statuam, erit domus Dei: et omne quod
dederis mihi, decimando decimabo illud tibi.
1. And Isaac called Jacob, and blessed him. It may be asked, whether
the reason why Isaac repeats anew the benediction which he had before
pronounced, was that the former one had been of no force; whereas, if
he was a prophet and interpreter of the will of God, what had once
proceeded from his mouth ought to have been firm and perpetual. I
answer, although the benedictions was in itself efficacious, yet the
faith of Jacob required support of this kind: just as the Lord, in
reiterating, frequently the same promises, derogates nothing either
from himself or from his word, but rather confirms the certainty of
that word to his servants, lest, at any time, their confidence should
be shaken through the infirmity of the flesh. What I have said must
also be kept in mind, that Isaac prayed, not as a private person, but
as one furnished with a special command of God, to transmit the
covenant deposited with himself to his son Jacob. It was also of the
greatest importance that now, at length, Jacob should be blessed by his
father, knowingly and willingly; lest at a future time a doubt, arising
from the recollection of his father's mistake and of his own fraud,
might steal over his mind. Therefore Isaac, now purposely directing his
words to his son Jacob, pronounces the blessing to be due to him by
right, lest it should be thought that, having been before deceived, he
had uttered words in vain, under a false character.
2. Arise, go to Padan-aram. In the first place, he commands him to take
a wife from his maternal race. He might have sent for her by some one
of his servants, as Rebekah had been brought to him; but perhaps he
took this course to avoid the envy of Esau, who might regard it as a
reproach if more solicitude were manifested about his brother's
marriage than about his own.
3. And God Almighty bless thee. Here follows the form of benediction,
which slightly differs in words from the former, but nevertheless tends
to the same end. First, he desires that Jacob should be blessed by God;
that is, that he should be so increased and amplified in his own
offspring, as to grow into a multitude of nations; or, in other words,
that he should produce many people who might combine into one body
under the same head; as if he had said, Let there arise from thee many
tribes, who shall constitute one people. And this truly was, in some
measure, fulfilled when Moses distributed the people into thirteen
divisions. Nevertheless, Isaac looked for a further result, namely,
that many were at length to be gathered together out of various
nations, to the family of his son, that, in this manner, from a vast
and previously scattered multitude, might be formed one assembly. For
it is not to be doubted, that he wished to hand down what he had
received; seeing that he immediately afterwards celebrates the memory
of the original covenant, deriving his present benediction from thence
as its source: as if he had said, that he transferred whatever right he
had from his father; to his son Jacob, in order that the inheritance of
life might remain with him, according to the covenant of God made with
Abraham. They who expound this as being said in the way of comparison,
as if Isaac [53] wished those benefits which God had before conferred
on Abraham to be in the same manner granted to his son, attenuate the
meaning of the words. For since God, in making his covenant with
Abraham, had annexed this condition, that it should descend to his
posterity, it was necessary to trace its commencement to his person as
its root. Therefore, Isaac constitutes his son Jacob the heir of
Abraham, as successor to the benediction deposited with him, and
promised to his seed. This also appears more clearly from the context
following, where he assigns to him the dominion over the land, because
it had been given to Abraham. Moreover, we perceive, in this member of
the sentence, with what consistency of faith the holy fathers rested on
the word of the Lord; for otherwise, they would have found it no small
temptation to be driven about as strangers and pilgrims in the very
land, the possession of which had been divinely assigned them a hundred
years before. But we see, that in their wanderings and their unsettled
mode of life, they no less highly estimated what God had promised them,
than if they had already been in the full enjoyment of it. And this is
the true trial of faith; when relying on the word of God alone,
although tossed on the waves of the world, we stand as firmly as if our
abode were already fixed in heaven. Isaac expressly fortifies his son
against this temptation, when he calls the land of which he constitutes
him lord, the land of his wanderings. For by these words he teaches him
that it was possible he might be a wanderer all the days of his life:
but this did not hinder the promise of God from being so ratified, that
he, contented with that alone, might patiently wait for the time of
revelation. Even the plural number [54] seems to express something
significant, namely, that Jacob would be a wanderer not once only, but
in various ways and perpetually. Since, however, the Hebrew plural has
not always such emphasis, I do not insist on this interpretation. It is
more worthy of notice, that the faith of Jacob was proved by a severe
and rigid trial, seeing, that for this very reason, the land is
promised to him in word only, while in fact, he is cast far away from
it. For he seems to be the object of ridicule, when he is commanded to
possess the dominion of the land, and yet to leave it and to bid it
farewell, and to depart into distant exile.
6. When Esau saw. A brief narration concerning Esau is here inserted,
which it is useful to know; because we learn from it that the wicked,
though they exalt themselves against God, and though, in contempt of
his grace, they please themselves in obtaining their desires, are yet
not able to despise that grace altogether. So now, Esau is penetrated
with a desire of the blessing; not that he aspires to it sincerely and
from his heart; but perceiving it to be something valuable, he is
impelled to seek after it, though with reluctance. A further fault is,
that he does not seek it as he ought: for he devises a new and strange
method of reconciling God and his father to himself; and therefore all
his diligence is without profit. At the same time he does not seem to
be careful about pleasing God, so that he may but propitiate his
father. Before all things, it was his duty to cast aside his profane
disposition, his perverse manners, and his corrupt affections of the
flesh, and then to bear with meekness the chastisement inflicted upon
him: for genuine repentance would have dictated to him this sentiment,
Seeing I have hitherto rendered myself unworthy of the birthright, my
brother is deservedly preferred before me. Nothing, therefore, remains
for me but to humble myself, and since I am deprived of the honor of
being the head, let it suffice me to be at least one of the members of
the Church. And, certainly, it would have been more desirable for him
to remain in some obscure corner of the Church, than, as one cut off
and torn away from the elect people, to shine with a proud preeminence
on earth. He aims, however, at nothing of this kind, but attempts, by I
know not what prevarications, to appease his father in whatever way he
may be able. Moses, in this example, depicts all hypocrites to the
life. For as often as the judgment of God urges them, though they are
wounded with the pain of their punishment, they yet do not seek a true
remedy; for having aimed at offering one kind of satisfaction only,
they entirely neglect a simple and real conversion: and even in the
satisfaction offered, they only make a pretense. Whereas Esau ought
thoroughly to have repented, he only tried to correct the single fault
of his marriage; and this too in a most absurd manner. Yet another
defect follows: for while he retains the wives who were so hateful to
his parents, he supposes he has discharged his duty by marrying a
third. But by this method, neither was the trouble of his parents
alleviated, nor his house cleansed from guilt. And now truly, whence
does he marry his third wife? From the race of Ishmael, whom we know to
have been himself degenerate, and whose posterity had departed from the
pure worship of God. A remarkable proof of this is discernible at the
present day, in the pretended and perfidious intermeddlers, who imagine
they can admirably adjust religious differences by simply adorning
their too gross corruptions with attractive colors. [55] The actual
state of things compels them to confess that the vile errors and abuses
of Popery have so far prevailed as to render a Reformation absolutely
necessary: but they are unwilling that the filth of this Camarine marsh
be stirred; [56] they only desire to conceal its impurities, and even
that they do by compulsion. For they had previously called their
abominations the sacred worship of God; but since these are now dragged
to light by the word of God, they therefore descend to novel artifices.
They flatter themselves, however; in vain, seeing they are here
condemned by Moses, in the person of Esau. Away, then, with their
impure pretended reformation, which has nothing simple nor sincere.
Moreover, since it is a disease inherent in the human race, willingly
to attempt to deceive God by some fictitious pretext, let us know that
we do nothing effectually, until we tear up our sins by the roots, and
thoroughly devote ourselves to God.
10. And Jacob went out. In the course of this history we must
especially observe, how the Lord preserved his own Church in the person
of one man. For Isaac, on account of his age, lay like a dry trunk; and
although the living root of piety was concealed within his breast, yet
no hope of further offspring remained in his exhausted and barren old
age. Esau, like a green and flourishing branch, had much of show and
splendor, but his vigor was only momentary. Jacob, as a severed twig,
was removed into a far distant land; not that, being ingrafted or
planted there, he should acquire strength and greatness, but that,
being moistened with the dew of heaven, he might put forth his shoots
as into the air itself. For the Lord wonderfully nourishes him, and
supplies him with strength, until he shall bring him back again to his
father's house. Meanwhile, let the reader diligently observe, that
while he who was blessed by God is cast into exile; occasion of
glorying was given to the reprobate Esau, who was left in the
possession of everything, so that he might securely reign without a
rival. Let us not, then, be disturbed, if at any time the wicked sound
their triumphs, as having gained their wishes, while we are oppressed.
Moses mentions the name of Beersheba, because, as it formed one of the
boundaries of the land of Canaan, and lay towards the great desert and
the south, it was the more remote from the eastern region towards which
Jacob was going. He afterwards adds Charran, (Genesis 29:1,) where
Abraham, when he left his own country, dwelt for some time. Now, it
appears that not only the pious old man Terah, when he followed his
son, or accompanied him on his journey, came to Charran where he died;
but that his other son Nahor, with his family, also came to the same
place. For we read in the eleventh chapter (Genesis 11:1,) that Terah
took his son Abraham, and Lot his grandson, and Sarai his
daughter-in-law. Whence we infer that Nahor, at that time, remained in
Chaldea, his native country. But now, since Moses says, that Laban
dwelt at Charran, we may hence conjecture, that Nahor, in order that he
might not appear guilty of the inhumanity of deserting his father,
afterwards gathered together his goods and came to him.
Moses here, in a few words, declares what a severe and arduous journey
the holy man (Jacob) had, on account of its great length: to which also
another circumstance is added; namely, that he lay on the ground, under
the open sky, without a companion, and without a habitation. But as
Moses only briefly alludes to these facts, so will I also avoid
prolixity, as the thing speaks for itself. Wherefore, if, at any time,
we think ourselves to be roughly treated, let us remember the example
of the holy man, as a reproof to our fastidiousness.
12. And he dreamed. Moses here teaches how opportunely, and (as we may
say) in the critical moment, the Lord succoured his servant. For who
would not have said that holy Jacob was neglected by God, since he was
exposed to the incursion of wild beasts, and obnoxious to every kind of
injury from earth and heaven, and found nowhere any help or solace? But
when he was thus reduced to the last necessity, the Lord suddenly
stretches out his hand to him, and wonderfully alleviates his trouble
by a remarkable oracle. As, therefore, Jacob's invincible perseverance
had before shone forth, so now the Lord gives a memorable example of
his paternal care towards the faithful. Three things are here to be
noticed in their order; first, that the Lord appeared unto Jacob in a
dream; secondly, the nature of the vision as described by Moses;
thirdly, the words of the oracle. When mention is made of a dream, no
doubt that mode of revelation is signified, which the Lord formerly was
wont to adopt towards his servants. (Numbers 12:6.) Jacob, therefore,
knew that this dream was divinely sent to him, as one differing from
common dreams; and this is intimated in the words of Moses, when he
says that God appeared to him in a dream. For Jacob could not see God,
nor perceive him present, unless his majesty had been distinguishable
by certain marks.
And behold a ladder. Here the form of the vision is related, which is
very pertinent to the subject of it; namely, that God manifested
himself as seated upon a ladder, the extreme parts of which touched
heaven and earth, and which was the vehicle of angels, who descended
from heaven upon earth. The interpretation of some of the Hebrews, that
the ladder is a figure of the Divine Providence, cannot be admitted:
for the Lord has given another sign more suitable. [57] But to us, who
hold to this principle, that the covenant of God was founded in Christ,
and that Christ himself was the eternal image of the Father, in which
he manifested himself to the holy patriarchs, there is nothing in this
vision intricate or ambiguous. For since men are alienated from God by
sin, though he fills and sustains all things by his power; yet that
communication by which he would draw us to himself is not perceived by
us; but, on the other hand, so greatly are we at variance with him,
that, regarding him as adverse to us, we, in our turn, flee from his
presence. Moreover the angels, to whom is committed the guardianship of
the human race, while strenuously applying themselves to their office,
yet do not communicate with us in such a way that we become conscious
of their presence. It is Christ alone, therefore, who connects heaven
and earth: he is the only Mediator who reaches from heaven down to
earth: he is the medium through which the fullness of all celestial
blessings flows down to us, and through which we, in turn, ascend to
God. He it is who, being the head over angels, causes them to minister
to his earthly members. Therefore, (as we read in John 1:51,) he
properly claims for himself this honor, that after he shall have been
manifested in the world, angels shall ascend and descend. If, then, we
say that the ladder is a figure of Christ, the exposition will not be
forced. For the similitude of a ladder well suits the Mediator, through
whom ministering angels, righteousness and life, with all the graces of
the Holy Spirit, descend to us step by step. We also, who were not only
fixed to the earth, but plunged into the depths of the curse, and into
hell itself, ascend even unto God. Also, the God of hosts is seated on
the ladder; because the fullness of the Deity dwells in Christ; and
hence also it is, that it reaches unto heaven. For although all power
is committed even to his human nature by the Father, he still would not
truly sustain our faith, unless he were God manifested in the flesh.
And the fact that the body of Christ is finite, does not prevent him
from filling heaven and earth, because his grace and power are
everywhere diffused. Whence also, Paul being witness, he ascended into
heaven that he might fill all things. They who translate the particle l
(al) by the word "near," entirely destroy the sense of the passage. For
Moses wishes to state that the fullness of the Godhead dwelt in the
person of the Mediator. Christ not only approached unto us, but clothed
himself in our nature, that he might make us one with himself. That the
ladder was a symbol of Christ, is also confirmed by this consideration,
that nothing was more suitable than that God should ratify his covenant
of eternal salvation in his Son to his servant Jacob. And hence we feel
unspeakable joy, when we hear that Christ, who so far excels all
creatures, is nevertheless joined with us. The majesty, indeed, of God,
which here presents itself conspicuously to view, ought to inspire
terror; so that every knee should bow to Christ, that all creatures
should look up to him and adore him, and that all flesh should keep
silence in his presence. But his friendly and lovely image is at the
same time depicted; that we may know by his descent, that heaven is
opened to us, and the angels of God are rendered familiar to us. For
hence we have fraternal society with them, since the common Head both
of them and us has his station on earth.
13. I am the Lord God of Abraham. This is the third point which, I
said, was to be noticed: for mute visions are cold; therefore the word
of the Lord is as the soul which quickens them. The figure, therefore,
of the ladder was the inferior appendage of this promise; just as God
illustrates and adorns his word by external symbols, that both greater
clearness and authority may be added to it. Whence also we prove that
sacraments in the Papacy are frivolous, because no voice is heard in
them which may edify the soul. We may therefore observe, that whenever
God manifested himself to the fathers, he also spoke, lest a mute
vision should have held them in suspense. Under the name yhvhJehovah
God teaches that he is the only Creator of the world, that Jacob might
not seek after other gods. But since his majesty is in itself
incomprehensible, he accommodates himself to the capacity of his
servant, by immediately adding, that he is the God of Abraham and
Isaac. For though it is necessary to maintain that the God whom we
worship is the only God; yet because when our senses would aspire to
the comprehension of his greatness, they fail at the first attempt; we
must diligently cultivate that sobriety which teaches us not to desire
to know more concerning him than he reveals unto us; and then he,
accommodating himself to our weakness, according to his infinite
goodness, sill omit nothing which tends to promote our salvation. And
whereas he made a special covenant with Abraham and Isaac, proclaiming
himself their God, he recalls his servant Jacob to the true source of
faith, and retains him also in his perpetual covenant. This is the
sacred bond of religion, by which all the sons of God are united among
themselves, when from the first to the last they hear the same promise
of salvation, and agree together in one common hope. And this is the
effect of that benediction which Jacob had lately received from his
father; because God with his own mouth pronounces him to be the heir of
the covenant, lest the mere testimony of man should be thought
illusive.
The land whereon thou liest. We read that the land was given to his
posterity; yet he himself was not only a stranger in it to the last,
but was not permitted even to die there. Whence we infer, that under
the pledge or earnest of the land, something better and more excellent
was given, seeing that Abraham was a spiritual possessor of the land,
and contented with the mere beholding of it, fixed his chief regard on
heaven. We, may observe, however, that the seed of Jacob is here placed
in opposition to the other sons of Abraham, who, according to the
flesh, traced their origin to him, but were cut off from the holy
people: yet, from the time when the sons of Jacob entered the land of
Canaan, they had the perpetual inheritance unto the coming of Christ,
by whose advent the world was renewed.
14. And thy seed shall be as the dust of the earth. The sum of the
whole is this, Whatever the Lord had promised to Abraham, Jacob
transmitted to his sons. Meanwhile it behoved the holy man, in reliance
on this divine testimony, to hope against hope; for though the promise
was vast and magnificent, yet, wherever Jacob turned himself, no ray of
good hope shone upon him. He saw himself a solitary man; no condition
better than that of exile presented itself; his return was uncertain
and full of danger; but it was profitable for him to be thus left
destitute of all means of help, that he might learn to depend on the
word of God alone. Thus, at the present time, if God freely promises to
give us all things, and yet seems to approach us empty-handed, it is
still proper that we should pay such honor and reverence to his word,
that we may be enriched and filled with faith. At length, indeed, after
the death of Jacob, the event declared how efficacious had been this
promise: by which example we are taught that the Lord by no means
disappoints his people, even when he defers the granting of those good
things which he has promised, till after their death.
And in thee, and in thy seed, shall all the families of the earth be
blessed [58] This clause has the greater weight, because in Jacob and
in his seed the blessing is to be restored from which the whole human
race had been cut off in their first parent. But what this expression
means, I have explained above; namely, that Jacob will not only be an
exemplar, or formula of blessing, but its fountain, cause, or
foundation; for though a certain exquisite degree of happiness is often
signified by an expression of this kind; yet, in many passages of
Scripture, it means the same as to desire from any one his blessing,
and to acknowledge it as his gift. Thus men are said to bless
themselves in God, when they acknowledge him as the author of all good.
So here God promises that in Jacob and his seed all nations shall bless
themselves, because no happiness will ever be found except what
proceeds from this source. That, however, which is peculiar to Christ,
is without impropriety transferred to Jacob, in whose loins Christ then
was. Therefore, inasmuch as Jacob, at that time, represented the person
of Christ, it is said that all nations are to be blessed in him; but,
seeing that the manifestation of a benefit so great depended on
another, the expression in thy seed is immediately added in the way of
explanation. That the word seed is a collective noun, forms no
objection to this interpretation, (as I have elsewhere said,) for since
all unbelievers deprive themselves of honor and of grace, and are thus
accounted strangers; it is necessary to refer to the Head, in order
that the unity of the seed may appear. Whoever will reverently ponder
this, will easily see that, in this interpretation, which is that of
Paul, there is nothing tortuous or constrained.
15. I am with thee, and will keep thee. God now promptly anticipates
the temptation which might steal over the mind of holy Jacob; for
though he is, for a time, thrust out into a foreign land, God declares
that he will be his keeper until he shall have brought him back again.
He then extends his promise still further; saying, that he will never
desert him till all things are fulfilled. There was a twofold use of
this promise: first, it retained his mind in the faith of the divine
covenant; and, secondly, it taught him that it could not be well with
him unless he were a partaker of the promised inheritance.
16. And Jacob awaked. Moses again affirms that this was no common
dream; for when any one awakes he immediately perceives that he had
been under a delusions in dreaming. But God impressed a sign on the
mind of his servant, by which, when he awoke, he might recognize the
heavenly oracle which he had heard in his sleep. Moreover, Jacob, in
express terms, accuses himself, and extols the goodness of God, who
deigned to present himself to one who sought him not; for Jacob thought
that he was there alone: but now, after the Lord appeared, he wonders,
and exclaims that he had obtained more than he could have dared to hope
for. It is not, however, to be doubted that Jacob had called upon God,
and had trusted that he would be the guide of his journey; but, because
his faith had not availed to persuade him that God was thus near unto
him, he justly extols this act of grace. So, whenever God anticipates
our wishes, and grants us more than our minds have conceived; let us
learn, after the example of this patriarch, to wonder that God should
have been present with us. Now, if each of us would reflect how feeble
his faith is, this mode of speaking would appear always proper for us
all; for who can comprehend, in his scanty measure, the immense
multitude of gifts which God is perpetually heaping upon us?
17. And he was afraid, and said. It seems surprising that Jacob should
fear, when God spoke so graciously to him; or that he should call that
place "dreadful," where he had been filled with incredible joy. I
answer, although God exhilarates his servants, he at the same time
inspires them with fear, in order that they may learn, with true
humility and self-denial, to embrace his mercy. We are not therefore to
understand that Jacob was struck with terror, as reprobates are, as
soon as God shows himself; but he was inspired with a fear which
produces pious submission. He also properly calls that place the gate
of heaven, on account of the manifestation of God: for, because God is
placed in heaven as on his royal throne, Jacob truly declares that, in
seeing God, he had penetrated into heaven. In this sense the preaching
of the gospel is called the kingdom of heaven, and the sacraments may
be called the gate of heaven, because they admit us into the presence
of God. The Papists, however, foolishly misapply this passage to their
temples, as if God dwelt in filthy places. [59] But if we concede, that
the places which they designate by this title, are not polluted with
impious superstitions, yet this honor belongs to no peculiar place,
since Christ has filled the whole world with the presence of his Deity.
Those helps to faith only, (as I have before taught,) by which God
raises us to himself, can be called the gates of heaven.
18. And Jacob rose up early. Moses relates that the holy father was not
satisfied with merely giving thanks at the time, but would also
transmit a memorial of his gratitude to posterity. Therefore he raised
a monument, and gave a name to the place, which implied that he thought
such a signal benefit of God worthy to be celebrated in all ages. For
this reason, the Scripture not only commands the faithful to sing the
praises of God among their brethren; but also enjoins them to train
their children to religious duties, and to propagate the worship of God
among their descendants.
And set it up for a pillar. Moses does not mean that the stone was made
an idol, but that it should be a special memorial. God indeed uses this
word mtsvh (matsbah,) when he forbids statues to be erected to himself,
(Leviticus 26:1,) because almost all statues were objects of
veneration, as if they were likenesses of God. But the design of Jacob
was different; namely, that he might leave a testimony of the vision
which had appeared unto him, not that he might represent God by that
symbol or figure. Therefore the stone was not there placed by him, for
the purpose of depressing the minds of men into any gross superstition,
but rather of raising them upward. He used oil as a sign of
consecration, and not without reason; for as, in the world, everything
is profane which is destitute of the Spirit of God, so there is no pure
religion except that which the heavenly unction sanctifies. And to this
point the solemn right of consecration, which God commanded in his law,
tends, in order that the faithful may learn to bring in nothing of
their own, lest they should pollute the temple and worship of God. And
though, in the times of Jacob, no teaching had yet been committed to
writing; it is, nevertheless, certain that he had been imbued with that
principle of piety which God from the beginning had infused into the
hearts of the devout: wherefore, it is not to be ascribed to
superstition that he poured oil upon the stone; but he rather
testified, as I have said, that no worship can be acceptable to God, or
pure, without the sanctification of the Spirit. Other commentators
argue, with more subtlety, that the stone was a symbol of Christ, on
whom all the graces of the Spirit were poured out, that all might draw
out of his fullness; but I do not know that any such thing entered the
mind of Moses or of Jacob. I am satisfied with what I have before
stated, that a stone was erected to be a witness or a memorial (so to
speak) of a vision, the benefit of which reaches to all ages. It may be
asked, Whence did the holy man obtain oil in the desert? They who
answer that it had been brought from a neighboring city are, in my
opinion, greatly deceived; for this place was then void of inhabitants,
as I shall soon show. I therefore rather conjecture, that on account of
the necessity of the times, seeing that suitable accommodations could
not always be had, he had taken some portion of food for his journey
along with him; and as we know that great use was made of oil in those
parts, it is no wonder if he carried a flagon of oil with his bread.
19. And he called the name of that place Beth-el. It may appear absurd
that Moses should speak of that place as a city, respecting which he
had a little while before said that Jacob had slept there in the open
air; for why did not he seek an abode, or hide himself in some corner
of a house? But the difficulty is easily solved, because the city was
not yet built; neither did the place immediately take the name which
Jacob had assigned, but lay long concealed. Even when a town was
afterwards built on the spot, no mention is made of Beth-el, as if
Jacob had never passed that way; for the inhabitants did not know what
had been done there, and therefore they called the city Luz, [60]
according to their own imagination; which name it retained until the
Israelites, having taken possession of the land, recalled into common
use, as by an act of restoration, the former name which had been
abolished. And it is to be observed, that when posterity, by a foolish
emulation, worshipped God in Beth-el, seeing that it was done without a
divine command, the prophets severely inveighed against that worship,
calling the name of the place Bethaven, that is, the house of iniquity:
whence we infer how unsafe it is to rely upon the examples of the
fathers without the word of God. The greatest care, therefore, must be
taken, in treating of the worship of God, that what has been once done
by men, should not be drawn into a precedent; but that what God himself
has prescribed in his word should remain an inflexible rule.
20. And Jacob vowed a vow. The design of this vow was, that Jacob would
manifest his gratitude, if God should prove favorable unto him. Thus
they offered peace-offerings under the law, to testify their gratitude;
and since thanksgiving is a sacrifice of a sweet odour, the Lord
declares vows of this nature to be acceptable to him; and therefore we
must also have respect to this point, when we are asked what and how it
is lawful to vow to God; for some are too fastidious, who would utterly
condemn all vows rather than open the door to superstitions. But if the
rashness of those persons is perverse, who indiscriminately pour forth
their vows, we must also beware lest we become like those on the
opposite side, who disallow all vows without exception. Now, in order
that a vow may be lawful and pleasing to God, it is first necessary
that it should tend to a right end; and next, that men should devote
nothing by a vow but what is in itself approved by God, and what he has
placed within their own power. When the separate parts of this vow are
examined, we shall see holy Jacob so regulating his conduct as to omit
none of these things which I have mentioned. In the first place, he has
nothing else in his mind than to testify his gratitude. Secondly, he
confines whatever he is about to do, to the lawful worship of God.
Inthe third place, he does not proudly promise what he had not the
power to perform, but devotes the tithe of his goods as a sacred
oblation. Wherefore, the folly of the Papists is easily refuted; who,
in order to justify their own confused farrago of vows, catch at one or
another vow, soberly conceived, as a precedent, when in the meantime
their own license exceeds all bounds. Whatever comes uppermost they are
not ashamed to obtrude upon God. One man makes his worship to consist
in abstinence from flesh, another in pilgrimages, a third in
sanctifyingcertain days by the use of sackcloth, or by other things of
the same kind; and not to God only do they make their vows, but also
admit any dead person they please into a participation of this honor.
They arrogate to themselves the choice of perpetual celibacy. What do
they find in the example of Jacob which has any similitude or affinity
to such rashness, that they should hence catch at such a covering for
themselves? But, for the purpose of bringing all these things clearly
to light, we must first enter upon an explanation of the words. It may
seem absurd that Jacob here makes a covenant with God, to be his
worshipper, if he will give him what he desires; as if truly he did not
intend to worship God for nothing. I answer, that, by interposing this
condition, Jacob did not by any means act from distrust, as if he
doubted of God's continual protection; but that in this manner made
provision against his own infirmity, in preparing himself to celebrate
the divine goodness by a vow previously made. [61] The superstitious
deal with God just as they do with mortal man; they try to soothe him
with their allurements. The design of Jacob was far different; namely,
that he might the more effectually stimulate himself to the duties of
religion. He had often heard from the mouth of God, I will be always
with thee; and he annexes his vow as an appendage to that promise. He
seems indeed, at first sight, like a mercenary, acting in a servile
manner; but since he depends entirely upon the promises given unto him,
and forms both his language and his affections in accordance with them,
he aims at nothing but the confirmation of his faith, and gathers
together those aids which he knows to be suitable to his infirmity.
When, therefore, he speaks of food and clothing, we must not, on that
account, accuse him of solicitude respecting this earthly life alone;
whereas he rather contends, like a valiant champion, against violent
temptations. He found himself in want of all things; hunger and
nakedness were continually threatening him with death, not to mention
his other innumerable dangers: therefore he arms himself with
confidence, that he might proceed through all difficulties and
obstacles, being fully assured that every kind of assistance was laid
up for him in the grace of God: for he confesses himself to be in
extreme destitution, when he says, If the Lord will supply me with food
and raiment. It may nevertheless be asked, since his grandfather
Abraham had sent his servant with a splendid retinue, with camels and
precious ornaments; why does Isaac now send away his son without a
single companion, and almost without provisions? It is possible that he
was thus dismissed, that the mind of cruel Esau might be moved to
tenderness by a spectacle so miserable. Yet, in my judgment, another
reason was of greater weight; for Abraham, fearing lest his son Isaac
should remain with his relatives, took an oath from his servant that he
would not suffer his son to go into Mesopotamia. But now, since
necessity compels holy Isaac to determine differently for his son
Jacob; he, at least, takes care not to do anything which might retard
his return. He therefore supplies him with no wealth, and with no
delicacies which might ensnare his mind, but purposely sends him away
poor and empty, that he might be the more ready to return. Thus we see
that Jacob preferred his father's house to all kingdoms, and had no
desire of settled repose elsewhere.
21. Then shall the Lord be my God. In these words Jacob binds himself
never to apostatize from the pure worship of the One God; for there is
no doubt that he here comprises the sum of piety. But he may seem to
promise what far exceeds his strength; for newness of life, spiritual
righteousness, integrity of heart, and a holy regulation of the whole
life, were not in his own power. I answer, when holy men vow those
things which God requires of them, and which are due from them as acts
of piety; they, at the same time, embrace what God promises concerning
the remission of sins by the help of his Holy Spirit. Hence it follows
that they ascribe nothing to their own strength; and also, that
whatever falls short of entire perfection does not vitiate their
worship, because God, mercifully and with paternal indulgence, pardons
them.
22. And this stone which I have set for a pillar. This ceremony was an
appendage to divine worship; for external rites do not make men true
worshippers of God, but are only aids to piety. But because the holy
fathers were then at liberty to erect altars wherever they pleased,
Jacob poured a libation upon the stone, because he had then no other
sacrifice to offer; not that he worshipped God according to his own
will, (for the direction of the Spirit was instead of the written law,)
but he erected in that place a stone -- as he was permitted to do by
the kindness and permission of God, which should be a testimony of the
vision. Moreover, this form of speech, that the stone shall be Beth-el,
is metonymical; as we are sanctioned, by common usage, to transfer to
external signs what properly belongs to the things represented. I have
lately shown how ignorantly posterity has abused this holy exercise of
piety. What next follows respecting the offering of tithes, is not a
simple ceremony, but has a duty of charity annexed; for Jacob
enumerates, in a threefold order, first, the spiritual worship of God;
then the external rite, by which he both assists his own piety, and
makes profession of it before men; in the third place, an oblation, by
which he exercises himself in giving friendly aid to his brethren; for
there is no doubt that tithes were applied to that use.
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[53] In the editions of Amsterdam and Berlin, the name Jacob is here
inserted; and the old English version has it too. The mistake is
obvious, and stands corrected in the French translation. -- Ed.
[54] Terram peregrinationum -- the land of wanderings.
[55] The Council of Trent is here obviously referred to, which held its
sessions from the year 1545 to the year 1563. This council was the
Romanist reaction upon the Protestant reformation. Father Paul gives a
singular and graphic description of the persons, the characters, and
the arguments, by which this last council of the Church of Rome was
distinguished. It will be remembered that Calvin's Commentary on
Genesis was published about the middle of this protracted period. --
Ed.
[56] Camarina was a city on the south of Sicily, placed near the mouths
of two rivers, close to which was a march or lake, called the Camarine
lake, injurious to health, and often producing pestilence. It is
reported that the inhabitants consulted Apollo whether or not they
should drain it. The answer was, that it would be better undrained.
This answer they disregarded, and in consequence the enemy found it
easy to attack and plunder the city. Hence the proverb, "Ne moveas
Camarinam;" that is, "Do not get rid of one evil to bring on you a
greater." -- Ed.
[57] Whatever force and truth, as well as beauty, there may be in the
exposition of Calvin which follows, he appears to have dismissed too
hastily the opinion of the Jews, that the vision was symbolical of
Divine Providence. The circumstances of Jacob seemed to require some
such intimations of Divine protection and care during his journey, as
this interpretation of the vision presents. And in every way the
passage thus understood is both useful and encouraging. There is,
however, no need to question, that the higher mystical interpretation,
on which Calvin exclusively insists, is the legitimately applicable, as
conveying the ultimate and, in short, the most important meaning of the
vision. The reader may consult the 123d Exercitation of Rivetus on this
subject. -- Rivetus in Gen., p. 602.
[58] Et benedicent se in to omnes fines terrae. "And all the ends of
the earth shall bless themselves in thee." The reader will perceive
that Calvin's remarks turn chiefly on the expression "bless
themselves," which does not appear in our version. -- Ed.
[59] In foetidis lupanaribus.
[60] The word lvz (Luz) signifies an almond-tree, and the town may have
derived this name from the fact that almond-trees abounded in the
neighborhood. Yet the verb from which it is taken means "to turn away,
to depart, to go back;" also "to be perverse, or wicked;" and it is not
impossible that this name may have been assigned to it on account of
the wickedness of its inhabitants. See the Lexicons of Schindler,
Gesenius, etc. -- Ed
[61] See desposant a celebrer la bonnet de Dieu, en se vouant
expressement a luy. Preparing himself to celebrate the goodness of God,
in devoting himself expressly to him. -- Fr. Tr.
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CHAPTER 29.
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Genesis 29:1-35
1. Then Jacob went on his journey, and came into the land of the people
of the east.
1. Et levavit Iahacob pedes suos, et perrexit ad terram filiorum
Orientalium.
2. And he looked, and behold a well in the field, and, lo, there were
three flocks of sheep lying by it; for out of that well they watered
the flocks: and a great stone was upon the well's mouth.
2. Et vidit, et ecce puteus erat in agro, ecce quoque ibi tres greges
pecudum, qui cubabant juxta illum: qua e puteo ipso potum dabant
gregibus, et lapis magnus erat super os putei.
3. And thither were all the flocks gathered: and they rolled the stone
from the well's mouth, and watered the sheep, and put the stone again
upon the well's mouth in his place.
3. Et congregabant se illuc omnes greges, et revolvebant lapidem ab ore
putei potumque dabant pecudibus: et restituebant lapidem super os putei
in locum suum.
4. And Jacob said unto them, My brethren, whence be ye? And they said,
Of Haran are we.
4. Dixit ergo ad eos Iahacob, Fratres mei unde estis? Et dixerunt,
Novimus.
5. And he said unto them, Know ye Laban the son of Nahor? And they
said, We know him
5. Tunc dixit ad eos, Numquid nostis Laban filium Nachor? Et dixerunt,
Novimus.
6. And he said unto them, Is he well? And they said, He is well: and,
behold, Rachel his daughter cometh with the sheep.
6. Et dixit ad eos, Numquid est pax ei? Et dixerunt, Pax: et ecce
Rachel filia ejus veniens cum pecudibus.
7. And he said, Lo, it is yet high day, neither is it time that the
cattle should be gathered together: water ye the sheep, and go and feed
them
7. Tunc dixit, Ecce, adhuc dies magnus: non est tempus ut congregetur
pecus: potum date pecudibus, et ite, pascite.
8. And they said, We cannot, until all the flocks be gathered together,
and till they roll the stone from the well's mouth; then we water the
sheep.
8. Qui dixerunt, Non possumus, donec congregentur omnes greges, et
revolvant lapidem ab ore putei, et potum demus pecudibus.
9. And while he yet spake with them, Rachel came with her father's
sheep: for she kept them.
9. Adhuc eo loquente cum eis, Rachel venit cum pecudibus quae erant
patris sui: quia ipsa pascebat.
10. And it came to pass, when Jacob saw Rachel the daughter of Laban
his mother's brother, and the sheep of Laban his mother's brother, that
Jacob went near, and rolled the stone from the well's mouth, and
watered the flock of Laban his mother's brother.
10. Fuit autem quando vidit Iahacob Rachel filiam Laban fratris matris
suae, et pecudes Laban fratris matris suae, accessit Iahacob, et
revolvit lapidem ab ore putei, et potum dedit pecudibus Laban fratris
matris suae.
11. And Jacob kissed Rachel, and lifted up his voice, and wept.
11. Et osculatus est Iahacob Rachel, qui elevavit vocem suam, et
flevit.
12. And Jacob told Rachel that he was her father's brother, and that he
was Rebekah's son: and she ran and told her father.
12. Et nuntiavit Iahacob ipsi Rachel quod frater patris sui esset, et
quod filius Ribcae esset: cucurrit itaque, et nuntiavit patri suo.
13. And it came to pass, when Laban heard the tidings of Jacob his
sister's son, that he ran to meet him, and embraced him, and kissed
him, and brought him to his house. And he told Laban all these things.
13. Et fuit, quum audisset Laban sermonem (vel, nuntium) Iahacob filii
sororis suae, cucurrit in occursum ejus, et amplexatus est eum,
osculatusque est eum, et deduxit eum ad domum suam, et narravit ipsi
Laban omnia haec.
14. And Laban said to him, Surely thou art my bone and my flesh. And he
abode with him the space of a month.
14. Tunc dixit ei Laban, Profecto os meum et caro mea es. Et habitavit
cum eo mensem integrum.
15. And Laban said unto Jacob, Because thou art my brother, shouldest
thou therefore serve me for nought? tell me, what shall thy wages be?
15. Dixit autem Laban ad Iahacob, Num quoniam frater meus es, servies
mihi gratis? indica mihi quae sit merces tua.
16. And Laban had two daughters: the name of the elder was Leah, and
the name of the younger was Rachel.
16. Et Laban erant duae filiae: nomen majoris, Leah, et nomen minoris
Rachel.
17. Leah was tender eyed; but Rachel was beautiful and well favoured.
17. Oculi autem Leah erant teneri: at Rachel erat pulchra forma, et
pulchra aspectu.
18. And Jacob loved Rachel; and said, I will serve thee seven years for
Rachel thy younger daughter.
18. Dilexit itaque Iahacob Rachel: et dixit, Serviam tibi septem annos
pro Rachel filia tua minore.
19. And Laban said, It is better that I give her to thee, than that I
should give her to another man: abide with me.
19. Tunc dixit Laban, Melius est ut dem eam tibi, quam dem eam viro
alteri: mane mecum.
20. And Jacob served seven years for Rachel; and they seemed unto him
but a few days, for the love he had to her.
20. Servivit itaque Iahacob pro Rachel septem annos; et fuerunt in
oculis ejus sicut dies pauci, eo quod diligeret eam.
21. And Jacob said unto Laban, Give me my wife, for my days are
fulfilled, that I may go in unto her.
21. Postea dixit Iahacob ad Laban, Da uxorem meam: quia completi sunt
dies mei, ut ingrediar ad eam.
22. And Laban gathered together all the men of the place, and made a
feast.
22. Et congregavit Laban omnes viros loci, et fecit convivium.
23. And it came to pass in the evening, that he took Leah his daughter,
and brought her to him; and he went in unto her.
23. Fuit autem vesperi, in vespera accepit Leah filiam suam, et adduxit
eam ad illum, et ingressus est ad eam.
24. And Laban gave unto his daughter Leah Zilpah his maid for an
handmaid.
24. Et dedit Laban ei Zilpah ancillam suam, Leah filiae suae ancillam.
25. And it came to pass, that in the morning, behold, it was Leah: and
he said to Laban, What is this thou hast done unto me? did not I serve
with thee for Rachel? wherefore then hast thou beguiled me?
25. Et fuit mane, et ecce erat Leah, et dixit ad Laban, Quid hoc
fecisti mihi? numquid non pro Rachel servivi tibi? et utquid decepisti
me?
26. And Laban said, It must not be so done in our country, to give the
younger before the firstborn.
26. Tunc dixit Laban, Non fit ita in loco nostro, ut detur minor ante
primogenitam.
27. Fulfil her week, and we will give thee this also for the service
which thou shalt serve with me yet seven other years.
27. Comple hebdomadem hujus, et dabimus tibi etiam hanc pro servitute,
quam servies mihi adhuc septem annos alios.
28. And Jacob did so, and fulfilled her week: and he gave him Rachel
his daughter to wife also.
28. Fecit ergo Iahacob sic, et complevit hebdomadem illius, et dedit ei
Rachel filiam suam in uxorem.
29. And Laban gave to Rachel his daughter Bilhah his handmaid to be her
maid.
29. Et dedit Laban Rachel filiae suae Bilhah ancillam suam in ancillam.
30. And he went in also unto Rachel, and he loved also Rachel more than
Leah, and served with him yet seven other years.
30. Et ingressus est etiam ad Rachel: et dilexit etiam Rachel magis
quam Leah: servivitque ei adhuc septem annos alios.
31. And when the LORD saw that Leah was hated, he opened her womb: but
Rachel was barren.
31. Vidit autem Iehova quod exosa esset Leah, et aperuit vulvam ejus,
et Rachel erat sterilis.
32. And Leah conceived, and bare a son, and she called his name Reuben:
for she said, Surely the LORD hath looked upon my affliction; now
therefore my husband will love me.
32. Et concepit Leah, et peperit filium, vocavitque nomen ejus Reuben:
quia dixit, Nempe vidit Iehova afflictionem meam: nunc enim diliget me
vir meus.
33. And she conceived again, and bare a son; and said, Because the LORD
hath heard that I was hated, he hath therefore given me this son also:
and she called his name Simeon.
33. Et concepit adhuc, et peperit filium, et dixit, Quia audivit Iehova
quod exosa essem, dedit mihi etiam hunc. Et vocavit nomen ejus Simeon.
34. And she conceived again, and bare a son; and said, Now this time
will my husband be joined unto me, because I have born him three sons:
therefore was his name called Levi.
34. Et concepit adhuc, et peperit filium, et dixit, Nunc vice hac
copulabitur vir meus mihi, quia peperi ei tres filios. Idcirco vocavit
nomen ejus Levi.
35. And she conceived again, and bare a son: and she said, Now will I
praise the LORD: therefore she called his name Judah; and left bearing.
35. Et concepit adhuc, et peperit filium, et dixit, Vice hac confitebor
Iehovae. Idcirco vocavit nomen ejus Iehudah: et destitit a pariendo.
1. Then Jacob went on his journey [62] Moses now relates the arrival of
Jacob in Mesopotamia, and the manner in which he was received by his
uncle; and although the narration may seem superfluous, it yet contains
nothing but what is useful to be known; for he commends the
extraordinary strength of Jacob's faith, when he says, that he lifted
up his feet to come into an unknown land. Again, he would have us to
consider the providence of God, which caused Jacob to fall in with the
shepherds, by whom he was conducted to the home he sought; for this did
not happen accidentally, but he was guided by the hidden hand of God to
that place; and the shepherds, who were to instruct and confirm him
respecting all things, were brought thither at the same time.
Therefore, whenever we may wander in uncertainty through intricate
windings, we must contemplate, with eyes of faith, the secret
providence of God which governs us and our affairs, and leads us to
unexpected results.
4. My brethren, whence be ye? The great frankness of that age appears
in this manner of meeting together; for, though the fraternal name is
often abused by dishonest and wicked men, it is yet not to be doubted
that friendly intercourse was then more faithfully cultivated than it
is now. This was the reason why Jacob salutes unknown men as brethren,
undoubtedly according to received custom. Frugality also is apparent,
in that Rachel sometimes pays attention to the flock; for, since Laban
abounds with servants, how does it happen that he employs his own
daughter in a vile and sordid service, except that it was deemed
disgraceful to educate children in idleness, softness, and indulgence?
Whereas, on the contrary, at this day, since ambition, pride, and
refinement, have rendered manners effeminate, the care of domestic
concerns is held in such contempt, that women, for the most part, are
ashamed of their proper office. It followed, from the same purity of
manners which has been mentioned, that Jacob ventured so
unceremoniously to kiss his cousin; for much greater liberty was
allowed in their chaste and modest mode of living. [63] In our times,
impurity and ungovernable lusts are the cause why not only kisses are
suspected, but even looks are dreaded; and not unjustly, since the
world is filled with every kind of corruption, and such perfidy
prevails, that the intercourse between men and women is seldom
conducted with modesty: [64] wherefore, that ancient simplicity ought
to cause us deeply to mourn; so that this vile corruption into which
the world has fallen may be distasteful to us, and that the contagion
of it may not affect us and our families. The order of events, however,
is inverted in the narration of Moses; for Jacob did not kiss Rachel
till he had informed her that he was her relative. Hence also his
weeping; for, partly through joy, partly through the memory of his
father's house, and through natural affection, he burst into tears.
13. And he told Laban all these things. Since Laban had previously seen
one of Abraham's servants replenished with great wealth, an
unfavourable opinion of his nephew might instantly enter into his mind:
it was therefore necessary for holy Jacob to explain the causes of his
own departure, and the reason why he had been sent away so contemptibly
clothed. It is also probable that he had been instructed by his mother
respecting the signs and marks by which he might convince them of his
relationship: therefore Laban exclaims, Surely thou art my bone and my
flesh; intimating that he was fully satisfied, and that he was induced
by indubitable tokens to acknowledge Jacob as his nephew. This
knowledge inclines him to humanity; for the sense of nature dictates
that they who are united by ties of blood should endeavor to assist
each other; but though the bond between relatives is closer, yet our
kindness ought to extend more widely, so that it may diffuse itself
through the whole human race. If, however, all the sons of Adam are
thus joined together, that spiritual relationship which God produces
between the faithful, and than which there is no holier bond of mutual
benevolence, ought to be much more effectual.
14. And he abode with him the space of a month. Though Laban did not
doubt that Jacob was his nephew by his sister, he nevertheless puts his
character to trial during a month, and then treats with him respecting
wages. Hence may be inferred the uprightness of the holy man; because
he was not idle while with his uncle, but employed himself in honest
labors, that he might not in idleness eat another's bread for nothing;
hence Laban is compelled to acknowledge that some reward beyond his
mere food was due to him. When he says, "Because thou art my brother,
shouldest thou therefore serve me for nought?" his meaning may be
twofold; either that it would be excessively absurd and unjust to
defraud a relation of his due reward, for whom he ought to have greater
consideration than for any stranger; or that he was unwilling to exact
gratuitous service under the color of relationship. This second
exposition is the more suitable, and is received nearly by the consent
of all. For they read in one connected sentence, "Because thou art my
brother, shalt thou therefore serve me for nought?" Moreover, we must
note the end for which Moses relates these things. In the first place,
a great principle of equity is set before us in Laban; inasmuch as this
sentiment is inherent in almost all minds, that justice ought to be
mutually cultivated, till blind cupidity draws them away in another
direction. And God has engraven in man's nature a law of equity; so
that whoever declines from that rule, through an immoderate desire of
private advantage, is left utterly without excuse. But a little while
after, when it came to a matter of practice, Laban, forgetful of this
equity, thinks only of what may be profitable to himself. Such an
example is certainly worthy of notice, for men seldom err in general
principles, and therefore, with one mouth, confess that every man ought
to receive what is his due but as soon as they descend to their own
affairs, perverse self-love blinds them, or at least envelopes them in
such clouds that they are carried in an opposite course. Wherefore, let
us learn to restrain ourselves, that a desire of our own advantage may
not prevail to the sacrifice of justice. And hence has arisen the
proverb, that no one is a fit judge in his own cause, because each,
being unduly favorable to himself, becomes forgetful of what is right.
Wherefore, we must ask God to govern and restrain our affections by a
spirit of sound judgment. Laban, in wishing to enter into a covenant,
does what tends to avoid contentions and complaints. The ancient saying
is known, "We should deal lawfully with our friends, that we may not
afterwards be obliged to go to law with them." For, whence arise so
many legal broils, except that every one is more liberal towards
himself, and more niggardly towards others than he ought to be?
Therefore, for the purpose of cherishing concord, firm compacts are
necessary, which may prevent injustice on one side or the other.
18. I will serve thee seven years. The iniquity of Laban betrays itself
in a moment; for it is a shameful barbarity to give his daughter, by
way of reward, in exchange for Jacob's services, making her the subject
of a kind of barter. He ought, on the other hand, not only to have
assigned a portion to his daughter, but also to have acted more
liberally towards his future son-in-law. But under the pretext of
affinity, he defrauds him of the reward of his labor, the very thing
which he had before acknowledged to be unjust. [65] We therefore
perceive still more clearly what I have previously alluded to, that
although from their mother's womb men have a general notion of justice,
yet as soon as their own advantage presents itself to view, they become
actually unjust, unless the Lord reforms them by his Spirit. Moses does
not here relate something rare or unusual, but what is of most common
occurrence. For though men do not set their daughters to sale, yet the
desire of gain hurries the greater part so far away, that they
prostitute their honor and sell their souls. Further, it is not
altogether to be deemed a fault that Jacob was rather inclined to love
Rachel; whether it was that Leah, on account of her tender eyes, was
less beautiful, or that she was pleasing only by the comeliness of her
eyes, [66] while Rachel excelled her altogether in elegance of form.
For we see how naturally a secret kind of affection produces mutual
love. Only excess is to be guarded against, and so much the more
diligently, because it is difficult so to restrain affections of this
kind, that they do not prevail to the stifling of reason. Therefore he
who shall be induced to choose a wife, because of the elegance of her
form, will not necessarily sin, provided reason always maintains the
ascendancy, and holds the wantonness of passion in subjection. Yet
perhaps Jacob sinned in being too self-indulgent, when he desired
Rachel the younger sister to be given to him, to the injury of the
elder; and also, while yielding to the desire of his own eyes, he
undervalued the virtues of Leah: for this is a very culpable want of
self-government, when any one chooses a wife only for the sake of her
beauty, whereas excellence of disposition ought to be deemed of the
first importance. But the strength and ardor of his attachment
manifests itself in this, that he felt no weariness in the labor of
seven years: but chastity was also joined with it, so that he
persevered, during this long period, with a patient and quiet mind in
the midst of so many labors. And here again the integrity and
continence of that age is apparent, because, though dwelling under the
same roof, and accustomed to familiar intercourse, Jacob yet conducted
himself with modesty, and abstained from all impropriety. Therefore, at
the close of the appointed time he said, "Give me my wife, that I may
go in unto her," by which he implies that she had been hitherto a pure
virgin.
22. And Laban gathered together. Moses does not mean that a supper was
prepared for the whole people, but that many guests were invited, as is
customary in splendid nuptials; and there is no doubt that he applied
himself with the greater earnestness to adorn that feast, for the
purpose of holding Jacob bound by a sense of shame, so that he should
not dare to depreciate the marriage into which he had been deceived. We
hence gather what, at that time, was the religious observance connected
with the marriage bed. For this was the occasion of Jacob's deception
that, out of regard for the modesty of brides, they were led veiled
into the chamber; but now, the ancient discipline being rejected, men
become almost brutal.
25. And he said to Laban. Jacob rightly expostulates respecting the
fraud practiced upon him. And the answer of Laban, though it is not
without a pretext, yet forms no excuse for the fraud. It was not the
custom to give the younger daughters in marriage before the elder: and
injustice would have been done to the firstborn by disturbing this
accustomed order. But he ought not, on that account, craftily to have
betrothed Rachel to Jacob, and then to have substituted Leah in her
place. He should rather have cautioned Jacob himself, in time, to turn
his thoughts to Leah, or else to refrain from marriage with either of
them. But we may learn from this, that wicked and deceitful men, when
once they have turned aside from truth, make no end of transgressing:
meanwhile, they always put forward some pretext for the purpose of
freeing themselves from blame. He had before acted unjustly toward his
nephew in demanding seven years' labor for his daughter; he had also
unjustly set his daughter to sale, without dowry, for the sake of gain;
but the most unworthy deed of all was perfidiously to deprive his
nephew of his betrothed wife, to pervert the sacred laws of marriage,
and to leave nothing safe or sound. Yet we see him pretending that he
has an honorable defense for his conduct, because it was not the custom
of the country to prefer the younger to the elder.
27. Fulfil her week. Laban now is become callous in wickedness, for he
extorts other seven years from his nephew to allow him to marry his
other daughter. If he had had ten more daughters, he would have been
ready thus to dispose of them all: yea, of his own accord, he obtrudes
his daughter as an object of merchandise, thinking nothing of the
disgrace of this illicit sale, if only he may make it a source of gain.
In this truly he grievously sins, that he not only involves his nephew
in polygamy, but pollutes both him and his own daughters by incestuous
nuptials. If by any means a wife is not loved by her husband, it is
better to repudiate her than that she should be retained as a captive,
and consumed with grief by the introduction of a second wife. Therefore
the Lord, by Malachi, pronounces divorce to be more tolerable than
polygamy. (Malachi 2:14.) Laban, blinded by avarice, so sets his
daughters together, that they spend their whole lives in mutual
hostility. He also perverts all the laws of nature by casting two
sisters into one marriage-bed, [67] so that the one is the competitor
of the other. Since Moses sets these crimes before the Israelites in
the very commencement of their history, it is not for them to be
inflated by the sense of their nobility, so that they should boast of
their descent from holy fathers. For, however excellent Jacob might be,
he had no other offspring than that which sprung from an impure source;
since, contrary to nature, two sisters are mixed together in one bed;
[68] in the mode of beasts; and two concubines are afterwards added to
the mass. We have seen indeed, above, that this license was too common
among oriental nations; but it was not allowable for men, at their own
pleasure, to subvert, by a depraved custom, the law of marriage
divinely sanctioned from the beginning. Therefore, Laban is, in every
way, inexcusable. And although necessity may, in some degree, excuse
the fault of Jacob, it cannot altogether absolve him from blame. For he
might have dismissed Leah, because she had not been his lawful wife:
because the mutual consent of the man and the woman, respecting which
mistake is impossible, constitutes marriage. But Jacob reluctantly
retains her as his wife, from whom he was released and free, and thus
doubles his fault by polygamy, and trebles it by an incestuous
marriage. Thus we see that the inordinate love of Rachel, which had
been once excited in his mind, was inflamed to such a degree, that he
possessed neither moderation nor judgment. With respect to the words
made use of, interpreters ascribe to them different meanings. Some
refer the demonstrative pronoun to the week; [69] others to Leah, as if
it had been said, that he should not have Rachel until he had lived
with her sister one week. But I rather explain it of Rachel, that he
should purchase a marriage with her by another seven years' service;
not that Laban deferred the nuptials to the end of that time, but that
Jacob was compelled to engage himself in a new servitude.
30. And he loved also Rachel more than Leah. No doubt Moses intended to
exhibit the sins of Jacob, that we might learn to fear, and to conform
all our actions to the sole rule of God's word. For if the holy
patriarch fell so grievously, who among us is secure from a similar
fall, unless kept by the guardian care of God? At the same time, it
appears how dangerous it is to imitate the fathers while we neglect the
law of the Lord. And yet the foolish Papists so greatly delight
themselves in this imitation, that they do not scruple to observe, as a
law, whatever they find to have been practiced by the fathers. Besides
which, they own as fathers those who are worthy of such sons, so that
any raving monk is of more account with them than all the patriarchs.
It was not without fault on Leah's part that she was despised by her
husband; and the Lord justly chastised her, because she, being aware of
her father's fraud, dishonorably obtained possession of her sister's
husband; but her fault forms no excuse for Jacob's lust.
31. And when the Lord saw. Moses here shows that Jacob's extravagant
love was corrected by the Lord; as the affections of the faithful, when
they become inordinate, are wont to be tamed by the rod. Rachel is
loved, not without wrong to her sister, to whom due honor is not given.
The Lord, therefore, interposes as her vindicator, and, by a suitable
remedy, turns the mind of Jacob into that direction, to which it had
been most averse. This passage teaches us, that offspring is a special
gift of God; since the power of rendering one fertile, and of cursing
the womb of the other with barrenness, is expressly ascribed to him. We
must observe further, that the bringing forth of offspring tends to
conciliate husbands to their wives. Whence also the ancients have
called children by the name of pledges; because they avail, in no
slight degree, to increase and to cherish mutual love. When Moses
asserts that Leah was hated, his meaning is, that she was not loved so
much as she ought to have been. For she was not intolerable to Jacob,
neither did he pursue her with hatred; but Moses, by the use of this
word, amplifies his fault, in not having discharged the duty of a
husband, and in not having treated her who was his first wife with
adequate kindness and honor. It is of importance carefully to notice
this, because many think they fulfill their duty if they do not break
out into mortal hatred. But we see that the Holy Spirit pronounces
those as hated who are not sufficiently loved; and we know, that men
were created for this end, that they should love one another.
Therefore, none will be counted guiltless of the crime of hatred before
God, but he who embraces his neighbors with love. For not only will a
secret displeasure be accounted as hatred, but even that neglect of
brethren, and that cold charity which ever reigns in the world. But in
proportion as any one is more closely connected with another, must be
the endeavor to adhere to each other in a more sacred bond of
affection. Moreover, with respect to married persons, though they may
not openly disagree, yet if they are cold in their affection towards
each other, this disgust is not far removed from hatred.
32. She called his name Reuben. Moses relates that Leah was not
ungrateful to God. And truly, I do not doubt, that the benefits of God
were then commonly more appreciated than they are now. For a profane
stupor so occupies the mind of nearly all men, that, like cattle, they
swallow up whatever benefits God, in his kindness, bestows upon them.
Further, Leah not only acknowledges God as the author of her
fruitfulness; but also assigns as a reason, that her affliction had
been looked upon by the Lord, and a son had been given her who should
draw the affection of her husband to herself. Whence it appears
probable, that when she saw herself despised, she had recourse to
prayer, in order that she might receive more succor from heaven. For
thanksgiving is a proof that persons have previously exercised
themselves in prayer; since they who hope for nothing from God do, by
their indolence, bury in oblivion all the favors he has conferred upon
them. Therefore, Leah inscribed on the person of her son [70] a
memorial whereby she might stir herself up to offer praise to God. This
passage also teaches, that they who are unjustly despised by men are
regarded by the Lord. Hence it affords a singularly profitable
consolation to the faithful; who, as experience shows, are for the most
part despised in the world. Whenever, therefore, they are treated
harshly and contumeliously by men, let them take refuge in this
thought, that God will be the more propitious to them. Leah followed
the same course in reference to her second son; for she gave him a name
which is derived from "hearing," [71] to recall to her memory that her
sighs had been heard by the Lord. Whence we conjecture (as I have just
before said) that when affliction was pressing upon her, she cast her
griefs into the bosom of God. Her third son she names from "joining;"
[72] as if she would say, now a new link is interposed, so that she
should be more loved by her husband. In her fourth son, she again
declares her piety towards God, for she gives to him the name of
"praise," [73] as having been granted to her by the special kindness of
God. She had, indeed, previously given thanks to the Lord; but whereas
more abundant material for praise is supplied, she acknowledges not
once only, nor by one single method, but frequently, that she has been
assisted by the favor of God.
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[62] Et levavit Iahacob pedes suos And Jacob lifted up his feet. See
margin of English Bible. This is a correct translation of the Hebrew
ys' rglyv, (yissa reglav.) "The phrase is emphatic, and implies that he
traveled on briskly and cheerfully, notwithstanding his age, being
refreshed in his spirit by the recent manifestation of the Divine
favor." -- Bush. -- Ed
[63] Nam in vita casta et modesta multo major erat libertas. Car la
liberte estoit beaucoup plus grande en leur facon de vivre, chaste et
modeste. -- Fr. Tr.
[64] It is scarcely to be doubted that, notwithstanding Calvin's
sweeping charge, there were many exceptions to this general
dissoluteness of manners in his days, as we must thankfully acknowledge
there are in our own times, however extensively the evil he reprobates
may have prevailed. -- Ed.
[65] Perhaps undue severity of language is here used respecting Laban;
for we find it not unusual for the father to demand somehting for his
daughter, instead of giving a dowry with her. See the history f
Shechem, who says concerning Dinah, "Ask me never so much dowry and
gift, and I will give it." Genesis 34:12. David also had to purchase
Saul's daughter by the slaughter of the Philistines. The Prophet Hosea
bought his wife "for fifteen pieces of silver and a homer and a half of
barley." Still it was by no means generous on the part of Laban to make
such terms with a near relative; and at all events, he ought to have
given his daughters and their children any profit that he might have
obtained by his hard bargain with Jacob -- Ed.
[66] This latter opinion is adopted by Dr. A Clarke, who says, "The
chief recommendation of Leah was her soft and beautiful eyes; but
Rachel was beautiful in her shape, person, mien and gait and beautiful
in her countenance." The greater part of commentators, however, take
the same view of the case as our translators. -- Ed.
[67] It is here added, "ut altera sit alterius pellex."
[68] Quasi belluino more.
[69] ml' sv z't, (Malai shebuah zot.) The demonstrative pronoun z't, if
applied to week, would require the translation to be, "Fulfil this
week;" that is, the week of Leah; meaning the festive week in which the
marriage was commemorated, and, as soon as that week was over, he would
also give Jacob his remaining daughter to wife. This opinion is
supported by eminent critics. -- Ed
[70] r'vvn, "See a son."
[71] smvn, from sm, (shamah,) to hear.
[72] lvy, from lvh, (lavah,) to join.
[73] yhvdh, from ydh, (yadah,) to praise. There is something, as Calvin
intimates, in the series of names given by Leah to her children, which
seems to show the pious feelings of her heart. In her first-born,
Reuben, she acknowledged that God had looked upon her affliction; in
Simeon, that he had heard her prayer; in Levi, that he had joined her
husband to her; and in Judah, she commemorates all these mercies with
gratitude and praise. -- Ed
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CHAPTER 30.
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Genesis 30:1-43
1. And when Rachel saw that she bare Jacob no children, Rachel envied
her sister; and said unto Jacob, Give me children, or else I die.
1. Porro vidit Rachel, quod non pareret ipsi Iahacob: et invidit Rachel
sorori suae, et dixit ad Iahacob, Da mihi filios: sin minus, mortua
sum.
2. And Jacob's anger was kindled against Rachel: and he said, Am I in
God's stead, who hath withheld from thee the fruit of the womb?
2. Et iratus est furor Iahacob in Rachel, et dixit, Numquid pro Deo
sum, qui prohibuit a to fructum ventris?
3. And she said, Behold my maid Bilhah, go in unto her; and she shall
bear upon my knees, that I may also have children by her
3. Et dixit, Ecce ancilla mea Bilhah, ingredere ad cam, et pariet super
genua mea: et erit etiam mihi filius ex ea.
4. And she gave him Bilhah her handmaid to wife: and Jacob went in unto
her.
4. Dedit ergo ei Bilhah ancillam suam in uxorem, et ingressus est ad
eam Iahacob.
5. And Bilhah conceived, and bare Jacob a son.
5. Et concepit Bilhah, et peperit ipsi Iahacob filium.
6. And Rachel said, God hath judged me, and hath also heard my voice,
and hath given me a son: therefore called she his name Dan.
6. Et dixit Rachel, Iudicavit me Deus, et etiam audivit vocem meam, et
dedit mihi filium. Idcirco vocavit nomen ejus Daniel
7. And Bilhah Rachel's maid conceived again, and bare Jacob a second
son.
7. Et concepit adhuc, et peperit Bilhah ancilla Rachel filium secundum
ipsi Iahacob
8. And Rachel said, With great wrestlings have I wrestled with my
sister, and I have prevailed: and she called his name Naphtali.
8. Tunc dixit Rachel, Luctationibus divinis luctata sum cum sorore mea,
etiam praevalui. It vocavit nomen ejus Nephthali.
9. When Leah saw that she had left bearing, she took Zilpah her maid,
and gave her Jacob to wife.
9. Vidit autem Leah, quod cessasset parere, et accepit Zilpah ancillam
suam, et dedit eam Iahacob in uxorem.
10. And Zilpah Leah's maid bare Jacob a son.
10. Et peperit Zilpah ancilla Leah ipsi Iahacob filium.
11. And Leah said, A troop cometh: and she called his name Gad.
11. Et dixit Leah, Venit turba: et vocavit nomen ejus Gad.
12. And Zilpah Leah's maid bare Jacob a second son.
12. Et peperit Zilpah ancilla Leah filium secundum ipsi Iahacob.
13. And Leah said, Happy am I, for the daughters will call me blessed:
and she called his name Asher.
13. Et dixit Leah, Ut beata dicar, quia beatam me dicent filiae. Et
vocavit nomen illius Aser.
14. And Reuben went in the days of wheat harvest, and found mandrakes
in the field, and brought them unto his mother Leah. Then Rachel said
to Leah, Give me, I pray thee, of thy son's mandrakes.
14. Ivit autem Reuben in diebus messis triticeac, et reperit mandrgoras
in agro, et attulit eas Leah matri suae. Et dixit Rachel ad Leah, Da
quaeso mihi de mandragoris filii tui.
15. And she said unto her, Is it a small matter that thou hast taken my
husband? and wouldest thou take away my son's mandrakes also? And
Rachel said, Therefore he shall lie with thee to night for thy son's
mandrakes.
15. Et dixit ei, Numquid parum est quod abstuleris virum meum, ut
auferas etiam mandragoras filii mei? Et dixit Rachel, Idcirco dormiat
tecum hac nocte pro mandragoris filii tui.
16. And Jacob came out of the field in the evening, and Leah went out
to meet him, and said, Thou must come in unto me; for surely I have
hired thee with my son's mandrakes. And he lay with her that night.
16. Venit autem Iahacob ex agro vesperi, et egressa est Leah in
occursum ejus, et dixit, Ad me ingredieris: quia mercando mercata sum
to mandragoris filii mei. Et dormivit cum ea nocte illa.
17. And God hearkened unto Leah, and she conceived, and bare Jacob the
fifth son.
17. Exaudivit Deus Leah, et concepit, et peperit ipsi Iahacob filium
quintum.
18. And Leah said, God hath given me my hire, because I have given my
maiden to my husband: and she called his name Issachar.
18. Tunc dixit Leah, Dedit Deus mercedem meam: quia dedi ancillam meum
viro meo. Et vocavit nomen ejus Issachar.
19. And Leah conceived again, and bare Jacob the sixth son.
19. Et concepit adhuc Leah, et peperit filium sextum ipsi Iahacob.
20. And Leah said, God hath endued me with a good dowry; now will my
husband dwell with me, because I have born him six sons: and she called
his name Zebulun.
20. Dixit ergo Leah, Dotavit me Deus dote bona: vice hac habitavit
mecum vir meus: quia peperi ei sex filios. Et vocavit nomen ejus
Zebulon.
21. And afterwards she bare a daughter, and called her name Dinah.
21. Et postea peperit filiam: et vocavit nomen ejus Dinah.
22. And God remembered Rachel, and God hearkened to her, and opened her
womb.
22. Porro recordatus est Deus Rachel, et exaudivit eam Deus, et aperuit
vulvam illius.
23. And she conceived, and bare a son; and said, God hath taken away my
reproach:
23. Et concepit, et peperit filium, et dixit, Amovit Deus probrum meum.
24. And she called his name Joseph; and said, The LORD shall add to me
another son.
24. Et vocavit nomen ejus Ioseph, dicendo, Addat Iehova mihi filium
alium.
25. And it came to pass, when Rachel had born Joseph, that Jacob said
unto Laban, Send me away, that I may go unto mine own place, and to my
country.
25. Fuit autem quum peperisset Rachel Ioseph, dixit Iahacob ab Laban,
Dimitte me, et ibo ad locum meum, et ad terram meam.
26. Give me my wives and my children, for whom I have served thee, and
let me go: for thou knowest my service which I have done thee.
26. Da uxores meas, et liberos meos, propter quas servivi tibi, et ibo:
tu enim nosti servitium meum, quo servivi tibi.
27. And Laban said unto him, I pray thee, if I have found favour in
thine eyes, tarry: for I have learned by experience that the LORD hath
blessed me for thy sake.
27. Et dixit ad cum Laban, Si, quaeso, inveni gratiam in oculis tui,
(expertus sum quod benedixit mihi Iehova propter to.)
28. And he said, Appoint me thy wages, and I will give it
28. Dixit ergo, Indica mercedem tuam mihi, et dabo.
29. And he said unto him, Thou knowest how I have served thee, and how
thy cattle was with me.
29. Et dixit ad eum, Tu nosti qualiter servierim tibi, et quale fuit
pecus tuum mecum:
30. For it was little which thou hadst before I came, and it is now
increased unto a multitude; and the LORD hath blessed thee since my
coming: and now when shall I provide for mine own house also?
30. Quia pusillum, quod fuit tibi ante me, crevit in multitudinem, et
benedixit Dominus tibi ad ingressum pedis mei: et nunc quando faciam
etiam ego domui meae?
31. And he said, What shall I give thee? And Jacob said, Thou shalt not
give me any thing: if thou wilt do this thing for me, I will again feed
and keep thy flock:
31. Et dixit, Quid dabo tibi? Respondit Iahacob, Non dabis mihi
quicquam, si feceris mihi hoc, revertar, pascam, pecudes tuas
custodiam.
32. I will pass through all thy flock to day, removing from thence all
the speckled and spotted cattle, and all the brown cattle among the
sheep, and the spotted and speckled among the goats: and of such shall
be my hire.
32. Transibo per omnes pecudes tuas hodie, removendo inde omne pecus
parvum punctis parvis respersum, et respersum maculis latis: et omnem
agnum rufum in ovibus et respersum maculis latis, et respersum punctis
parvis in capris: et erit merces mea.
33. So shall my righteousness answer for me in time to come, when it
shall come for my hire before thy face: every one that is not speckled
and spotted among the goats, and brown among the sheep, that shall be
counted stolen with me.
33. Et testificabitur mihi justitia mea die crastino, quum venerit ad
mercedem meam coram to: quicquid non erit punctis parvis respersum, et
maculis latis respersum in capris, et rufum in ovibus, furto ablatum
erat a me.
34. And Laban said, Behold, I would it might be according to thy word.
34. Tunc dixit Laban, Ecce utinam sit secundum verbum tuum.
35. And he removed that day the he goats that were ringstraked and
spotted, and all the she goats that were speckled and spotted, and
every one that had some white in it, and all the brown among the sheep,
and gave them into the hand of his sons.
35. Removit itaque in die illa hircos minores variegatos, et maculis
latis respersos, et omnes capras punctis parvis respersas, et maculis
latis respersas, omne in quo erat candor, et omne rufum in ovibus, et
dedit in manus filiorum suorum.
36. And he set three days' journey betwixt himself and Jacob: and Jacob
fed the rest of Laban's flocks.
36. Et posuit viam trium dierum inter se et inter Iahacob: et Iahacob
pascebat pecudes Laban residuas.
37. And Jacob took him rods of green poplar, and of the hazel and
chesnut tree; and pilled white strakes in them, and made the white
appear which was in the rods.
37. Tulit autem sibi Iahacob virgam populeam viridem, et amygdalinam,
et castaneam, et decorticavit in eis cortices albos, denudationem
candoris, qui erat in virgis.
38. And he set the rods which he had pilled before the flocks in the
gutters in the watering troughs when the flocks came to drink, that
they should conceive when they came to drink.
38. Et statuit virgas, quas decorticavit, in fluentis, in canalibus
aquarum (ad quos veniebant pecudes ad bibendum) e regione pecudum, ut
coirent dum venirent ad bibendum.
39. And the flocks conceived before the rods, and brought forth cattle
ringstraked, speckled, and spotted.
39. Et coibant pecudes prope virgas, et pariebant pecudes foetus lineis
distinctos, et punctis parvis respersos, et maculis latis respersos.
40. And Jacob did separate the lambs, and set the faces of the flocks
toward the ringstraked, and all the brown in the flock of Laban; and he
put his own flocks by themselves, and put them not unto Laban's cattle.
40. Et oves separavit Iahacob, et posuit facies pecudum ad foetus
lineis distinctos,: et omne rufum in pecudibus erat Laban: et posuit
sibi greges seorsum, et non posuit eos juxta pecudes Laban.
41. And it came to pass, whensoever the stronger cattle did conceive,
that Jacob laid the rods before the eyes of the cattle in the gutters,
that they might conceive among the rods.
41. Fuit autem, in omni coitu pecudum primitivarum, ponebat Iahacob
virgas in oculis pecudum in canalibus, ut coirent ad virgas.
42. But when the cattle were feeble, he put them not in: so the feebler
were Laban's, and the stronger Jacob's.
42. Ad serotinos vero coitus pecudum non ponebat: et erant serotina
ipsius Laban: primitiva autem ipsius Iahacob.
43. And the man increased exceedingly, and had much cattle, and
maidservants, and menservants, and camels, and asses.
43. Crevit vir ergo supra modum: fueruntque ei pecudes multae, et
ancillae, et servi, et cameli, et asini.
1. And when Rachel saw. Here Moses begins to relate that Jacob was
distracted with domestic strifes. But although the Lord was punishing
him, because he had been guilty of no light sin in marrying two wives,
and especially sisters; yet the chastisement was paternal; and God
himself, seeing that he is wont mercifully to pardon his own people,
restrained in some degree his hand. Whence also it happened, that Jacob
did not immediately repent, but added new offenses to the former. But
first we must speak of Rachel. Whereas she rejoiced to see her sister
subjected to contempt and grief, the Lord represses this sinful joy, by
giving his blessing to Leah, in order to make the condition of both of
them equal. She hears the grateful acknowledgment of her sister, and
learns from the names given to the four sons, that God had pitied, and
had sustained by his favor, her who had been unjustly despised by man.
Nevertheless envy inflames her, and will not suffer anything of the
dignity becoming a wife to appear in her. We see what ambition can do.
For Rachel, in seeking preeminence, does not spare even her own sister;
and scarcely refrains from venting her anger against God, for having
honored that sister with the gift of fruitfulness. Her emulation did
not proceed from any injuries that she had received, but because she
could not bear to have a partner and an equal, though she herself was
really the younger. What would she have done had she been provoked,
seeing that she envies her sister who was contented with her lot? Now
Moses, by exhibiting this evil in Rachel, would teach us that it is
inherent in all; in order that each of us, tearing it up by the roots,
may vigilantly purify himself from it. That we may be cured of envy, it
behoves us to put away pride and selflove; as Paul prescribes this
single remedy against contentions
"Let nothing be done through vainglory." (Philippians 2:3.)
2. And Jacob's anger was kindled. The tenderness of Jacob's affection
rendered him unwilling to offend his wife; yet her unworthy conduct
compelled him to do so, when he saw her petulantly exalt herself, not
only against her sister, who piously, homily, and thankfully was
enjoying the gifts of God; but even against God himself, of whom it is
said that the fruit of the womb is his reward. (Psalm 127:3.) On this
account, therefore, Jacob is angry, because his wife ascribes nothing
to the providence of God, and, by imagining that children are the
offspring of chance, would deprive God of the care and government of
mankind. It is probable that Jacob had been already sorrowful on
account of his wife's barrenness. He now, therefore, fears lest her
folly should still farther provoke God's anger to inflict more severe
strokes. This was a holy indignation, by which Jacob maintained the
honor due to God, while he corrected his wife, and taught her that it
was not without sufficient cause that she had been hitherto barren. For
when he affirms that the Lord had shut her womb, he obliquely intimates
that she ought the more deeply to humble herself.
3. Behold my maid Bilhah. Here the vanity of the female disposition
appears. For Rachel is not induced to flee unto the Lord, but strives
to gain a triumph by illicit arts. Therefore she hurries Jacob into a
third marriage. Whence we infer, that there is no end of sinning, when
once the Divine institution is treated with neglect. And this is what I
have said, that Jacob was not immediately brought back to a right state
of mind by Divine chastisements. He acts, indeed, in this instance, at
the instigation of his wife: but is his wife in the place of God, from
whom alone the law of marriage proceeds? But to please his wife, or to
yield to her importunity, he does not scruple to depart from the
command of God. To bear upon the knees, is nothing more than to commit
the child when born to another to be brought up. Bilhah was a
maidservant; and therefore did not bear for herself but for her
mistress, who, claiming the child as her own, thus procured the honor
of a mother. Therefore it is added, in the way of explanation, I shall
have children, or I shall be built up by her. For the word which Moses
here uses, is derived from vn (ben,) a son: because children are as the
support and stay of a house. But Rachel acted sinfully, because she
attempted, by an unlawful method, and in opposition to the will of God,
to become a mother.
5. And Bilhah conceived. It is wonderful that God should have deigned
to honor an adulterous connection with offspring: but he does sometimes
thus strive to overcome by kindness the wickedness of men, and pursues
the unworthy with his favor. Moreover, he does not always make the
punishment equal to the offenses of his people, nor does he always
rouse them, alike quickly, from their torpor, but waits for the matured
season of correction. Therefore it was his will that they who were born
from this faulty connection, should yet be reckoned among the
legitimate children; just as Moses shortly before called Bilhah a wife,
who yet might more properly have been called a harlot. And the common
rule does not hold, that what had no force from the beginning can never
acquire validity by succession of time; for although the compact, into
which the husband and wife sinfully entered against the Divine command
and the sacred order of nature, was void; it came to pass nevertheless,
by special privilege, that the conjunction, which in itself was
adulterous, obtained the honor of wedlock. At length Rachel begins to
ascribe to God what is his own; but this confession of hers is so mixed
up with ambition, that it breathes nothing of sincerity or rectitude.
She pompously announces, that her cause has been undertaken by the
Lord. As if truly, she had been so injured by her sister, that she
deserved to be raised by the favor of God; and as if she had not
attempted to deprive herself of his help. We see, then, that under the
pretext of praising God, she rather does him wrong, by rendering him
subservient to her desires. Add to this, that she imitates hypocrites,
who, while in adversity, rush against God with closed eyes; vet when
more prosperous fortune favors them, indulge in vain boastings, as if
God smiled upon all their deeds and sayings. Rachel, therefore, does
not so much celebrate the goodness of God, as she applauds herself
Wherefore let the faithful, instructed by her example, abstain from
polluting the sacred name of God by hypocrisy.
8. With great wrestlings [74] Others translate it, "I am joined with
the joinings of God;" [75] as if she exulted in having recovered what
she had lost; or, certainly, in having obtained an equal degree of
honor with her sister. Others render it, I am doubled with the
duplications of God. But both derive the noun and the verb from the
root phtl (patal,) which signifies a twisted thread. The former of
these senses comes to this; that since Rachel has attained a condition
equal to that of her sister, there is no reason why her sister should
claim any superiority over her. But the latter sense expresses more
confident boasting, since she proclaims herself a conqueror, and doubly
superior. But a more simple meaning is (in my opinion) adduced by
others, namely, that she "wrestled with divine or excellent
wrestlings." For the Hebrews indicate all excellence by adding the name
of God; because the more excellent anything is, the more does the glory
of God shine in it. But perverse is that boasting with which she
glories over her sister, when she ought rather suppliantly to have
implored forgiveness. In Rachel the pride of the human mind is
depicted; because they whom God has endowed with his benefits, for the
most part are so elated, that they rage contumeliously against their
neighbors. Besides, she foolishly prefers herself to her sister in
fruitfulness, in which she is still manifestly inferior. But they who
are puffed up with pride have also the habit of malignantly
depreciating those gifts which the Lord has bestowed on others, in
comparison with their own smaller gifts. Perhaps, also, she expected a
numerous progeny, as if God were under obligation to her. She did not,
as pious persons are wont to do, conceive hope from benefits received;
but, by a confident presumption of the flesh, made herself sure of
everything she wished. Hitherto, then, she gave no sign of pious
modesty. Whence is this, but because her temporary barrenness had not
yet thoroughly subdued her? Therefore we ought the more to beware, lest
if God relaxes our punishments, we, being inflated by his kindness,
should perish.
9. When Leah saw that she had left bearing. Moses returns to Leah, who,
not content with four sons, devised a method whereby she might always
retain her superior rank: and therefore she also, in turn, substitutes
her maid in her place. And truly Rachel deserved such a reward of her
perverse design; since she, desiring to snatch the palm from her
sister, does not consider that the same contrivance to which she had
resorted, might speedily be employed against herself. Yet Leah sins
still more grievously, by using wicked and unjust arts in the contest.
Within a short period, she had experienced the wonderful blessing of
God; and now, because she ceased from bearing, for a little while, she
despairs concerning the future, as if she had never participated in the
Divine favor. What, if her desire was strong; why did she not resort to
the fountain of blessing? In obtruding, therefore, her maid, she gave
proof not only of impatience, but also of distrust; because with the
remembrance of Divine mercy, faith also is extinguished in her heart.
And we know that all who rely upon the Lord are so tranquil and sedate
in their mind, that they patiently wait for what he is about to give.
And it is the just punishment of unbelief when any one stumbles through
excessive haste. So much the more ought we to beware of the assaults of
the flesh, if we desire to maintain a right course.
As to the name Gad, this passage is variously expounded by
commentators. In this point they agree, that vgd (bagad) means the same
as if Leah had said "the time of bearing is come." [76] But some
suppose gd (Gad,) to be the prosperous star of Jupiter; others,
Mercury; others, good fortune. They adduce Isaiah 65:11, where it is
written, "they offer a libation to Gad." [77] But the context of the
Prophet shows that this ought rather to be understood of the host of
heaven, or of the number of false gods; because it immediately follows
that they offer sacrifices to the stars, and furnish tables for a
multitude of gods: the punishment is then added, that as they had
fabricated an immense number of deities, so God will "number" them "to
the sword." As it respects the present passage, nothing is less
probable than that Leah should extol the planet Jupiter instead of God,
seeing that she, at least, maintained the principle that the
propagation of the human race flows from God alone. I wonder also that
interpreters understand this of prosperous fortune, when Moses
afterwards, Genesis 49:19, leads us to an opposite meaning. For the
allusion he there makes would be inappropriate, "Gad, a troop shall
overcome him," etc., unless it had been the design of Leah to
congratulate herself on the troop of her children. For since she had so
far surpassed her sister, [78] she declares that she has children in
great abundance. When she proclaims herself happy [79] in her sixth
son, it again appears in what great esteem fecundity was then held. And
certainly it is a great honor, when God confers on mortals the sacred
title of parents, and through them propagates the human race formed
after his own image.
14. And Reuben went in the days of wheat harvest. This narration of the
fact that a boy brought home I know not what kind of fruit out of the
fields, and presented it to his mother, by which she purchased of her
sister one nigh with her husband, has the appearance of being light and
puerile. Yet it contains a useful instruction. For we know how
foolishly the Jews glory in extolling the origin of their own nation:
for they scarcely deign to acknowledge that they leave sprung from Adam
and Noah, with the rest of mankind. And certainly they do excel in the
dignity of their ancestors, as Paul testifies, (Romans 9:5,) but they
do not acknowledge this as coming from God. Wherefore the Spirit
purposely aimed at beating down this arrogance, when he described their
race as sprung from a beginning, so mean and abject. For he does not
here erect a splendid stage on which they may exhibit themselves; but
he humbles them and exalts the grace of God, seeing that he had brought
forth his Church out of nothing. Respecting the kind of fruit
mentioned, I leave nothing certain to adduce. [80] That it was fragrant
is gathered from Canticles 7:13 [81] And whereas all translate it
mandrakes, I do not contend on that point.
15. Is it a small matter that thou hast taken my husband? Moses leaves
more for his readers to reflect upon than he expresses in words;
namely, that Jacob's house had been filled with contentions and
strifes. For Leah speaks haughtily, because her mind had been long so
exasperated that she could not address herself mildly and courteously
to her sister: Perhaps the sisters were not thus contentious by nature;
but God suffered them to contend with each other, that the punishment
of polygamy might be exhibited to posterity. And it is not to be
doubted that this domestic private quarrel, yea, hostile dissension,
brought great grief and torment to the holy man. But the reason why he
found himself thus distracted by opposite parties was, that against all
right, he had broken the unity of the conjugal bond.
17. And God hearkened unto Leah. Moses expressly declares this, in
order that we may know how indulgently God dealt with that family. For
who would have thought, that, while Leah was hatefully denying to her
sister the fruits gathered by her boy, and was purchasing, by the price
of those fruits, a night with her husband, there would be any place for
prayers? Moses, therefore, teaches us, that pardon was granted for
these faults, to prove that the Lord would not fail to complete his
work notwithstanding such great infirmity. But Leah ignorantly boasts
that her son was given to her as a reward of her sin; for she had
violatedthe fidelity of holy wedlock, when she introduced a fresh
concubine to oppose her sister. Truly, she is so far from the
confession of her fault, that she proclaims her own merit. I grant
there was some excuse for her conduct; for she intimates that she was
not so much excited by lust, as by modest love, because she desired to
increase her family and to fulfill the duty of an honorable mother of a
family. But though this pretext is specious in the eyes of men, yet the
profanation of holy marriage cannot be pleasing to God. She errs,
therefore, in taking what was no cause for the cause. And this is the
more to be observed; because it is a fault which too much prevails in
the world, for men to reckon the free gifts of God as their own reward;
yea, even to boast of their deserts, when they are condemned by the
word of God. In her sixth son, she more purely and rightly estimates
the divine goodness, when she gives thanks to God, that, by his
kindness, her husband would hereafter be more closely united to her,
(verse 20). For although he had lived with her before, yet, being too
much attached to Rachel, he was almost entirely alienated from Leah. It
has before been said, that children born in lawful wedlock are bonds to
unite the minds of their parents.
21. And afterward she bare a daughter. It is not known whether Jacob
had any other daughter; for it is not uncommon in Scripture, when
genealogies are recorded, to omit the women, since they do not bear
their own name, but lie concealed under the shadow of their husbands.
Meanwhile, if anything worthy of commemoration occurs to any women,
especial mention is then made of them. This was the case with Dinah, on
account of the violence done to her; of which more will be said
hereafter. But whereas the sons of Jacob subsequently regarded it as an
indignity that their sister should marry one of another nation; and as
Moses records nothing of any other daughters, either as being settled
in the land of Canaan, or married in Egypt, it is probable that Dinah
was the only one born to him.
22. And God remembered Rachel. Since with God nothing is either before
or after, but all things are present, he is subject to no
forgetfulness, so that, in the lapse of time, he should need to be
reminded of what is past. But the Scripture describes the presence and
memory of God from the effect produced upon ourselves, because we
conceive him to be such as he appears to be by his acts. Moreover,
whether Rachel's child was born the last of all, cannot with certainty
be gathered from the words of Moses. They who, in this place, affirm
that the figure hysteron proteron, which puts the last first, is used,
are moved by the consideration, that if Joseph had been born after the
last of his brethren, the age which Moses records in Genesis 41:46,
would not accord with the fact. But they are deceived in this, that
they reckon the nuptials of Rachel from the end of the second seven
years; whereas it is certainly proved from the context, that although
Jacob agreed to give his service for Rachel, yet he obtained her
immediately; because from the beginning, the strife between the two
sisters broke forth. Moses clearly intimates, in this place, that the
blessing of God was bestowed late, when Rachel had despaired of issue,
and had long been subject to reproach because of her barrenness. On
account of this prosperous omen she gave the name Joseph [82] to her
son, deriving the hope of two sons from the prospect of one [83]
25. Send me away, that I may go. Seeing that Jacob had been retained by
a proposed reward for his services, it might appear that he was acting
craftily in desiring his dismissal from his father-in-law. I cannot,
however, doubt that the desire to return had already entered his mind,
and that he ingenuously avowed his intention. First; having
experienced, in many ways, how unjust, how perfidious, and even cruel,
Laban had been, there is no wonder that he should wish to depart from
him, as soon as ever the opportunity was afforded. Secondly; since,
from the long space of time which had elapsed, he hoped that his
brother's mind would be appeased, he could not but earnestly wish to
return to his parents; especially as he had been oppressed by so many
troubles, that he could scarcely fear a worse condition in any other
place. But the promise of God was the most powerful stimulant of all to
excite his desire to return. For he had not rejected the benediction
which was dearer to him than his own life. To this point his
declaration refers, "I will go to my own place and to my country;" for
he does not use this language concerning Canaan, only because he was
born there, but because he knew that it had been divinely granted to
him. For if he had said that he desired to return, merely because it
was his native soil, he might have been exposed to ridicule; since his
father had passed a wandering and unsettled life, continually changing
his abode. I therefore conclude, that although he might have dwelt
commodiously elsewhere, the oracle of God, by which the land of Canaan
had been destined for him, was ever fresh in his memory. And although,
for a time, he submits to detention, this does not alter his purpose to
depart: for necessity, in part, extorted it from him, since he was
unable to extricate himself from the snares of his uncle; in part also,
he voluntarily gave way, in order that he might acquire something for
himself and his family, lest he should return poor and naked to his own
country. But here the insane wickedness of Laban is discovered. After
he had almost worn out his nephew and son-in-law, by hard and constant
toil for fourteen years, he yet offers him no wages for the future. The
equity, of which at first he had made such pretensions, had already
vanished. For the greater had been the forbearance of Jacob, the more
tyrannical license did he usurp over him. So the world abuses the
gentleness of the pious; and the more meekly they conduct themselves,
the more ferociously does the world assail them. But though, like
sheep, we are exposed, in this world, to the violence and injuries of
wolves; we must not fear lest they should hurt or devour us, since the
Heavenly Shepherd keeps us under his protection.
27. I pray thee, if I have found favor in thine eyes. We perceive
hence, that Jacob had not been a burdensome guest, seeing that Laban
soothes him with bland address, in order to procure from him a longer
continuance in his service. For, sordid and grasping as he was, he
would not have suffered Jacob to remain a moment in his house, unless
he had found his presence to be a certain source of gain. Inasmuch
therefore, as he not only did not thrust him out, but anxiously sought
to retain him, we hence infer that the holy man had undergone
incredible labors, which had not only sufficed for the sustenance of a
large family, but had also brought great profit to his father-in-law.
Wherefore, he complains afterwards, not unjustly, that he had endured
the heat of the day, and the cold of the night. Nevertheless, there is
no doubt, that the blessing of God availed more than any labors
whatever, so that Laban perceived Jacob to be a kind of horn of plenty,
as he himself confesses. For he not only commends his fidelity and
diligence, but expressly declares that he himself had I been blessed by
the Lord, for Jacob's sake. It appears, then, that the wealth of Laban
had so increased, from the time of Jacob's coming, that it was as if
his gains had visibly distilled from heaven. Moreover, as the word nchs
(nachash,) among the Hebrews, means to know by auguries or by
divination, some interpreters imagine that Laban, having been
instructed in magic arts, found that the presence of Jacob was useful
and profitable to him. Others, however, expound the words more simply,
as meaning that he had proved it to be so by experiment. To me the true
interpretation seems to be, as if he had said, that the blessing of God
was as perceptible to him, as if it had been attested by prophecy, or
found out by augury.
29. Thou knowest how I have served thee. This answer of Jacob is not
intended to increase the amount of his wages; but he would expostulate
with Laban, and would charge him with acting unjustly and unkindly in
requiring a prolongation of the time of service. There is also no doubt
that he is carried forth, with every desire of his mind, towards the
land of Canaan. Therefore a return thither was, in his view, preferable
to any kind of riches whatever. Yet, in the mealtime, he indirectly
accuses his father-in-law, both of cunning and of inhumanity, in order
that he may extort something from him, if be must remain longer. For he
could not hope that the perfidious old fox would, of himself, perform
an act of justice; neither does Jacob simply commend his own industry,
but shows that he had to deal with an unjust and cruel man. Meanwhile,
it is to be observed, that although he had labored strenuously, he yet
ascribes nothing to his own labor, but imputes it entirely to the
blessing of God that Laban had been enriched. For though when men
faithfully devote themselves to their duty, they do not lose their
labor; yet their success depends entirely upon the favor of God. What
Paul asserts concerning the efficacy of teaching, extends still
further, that he who plants and he who waters is nothing, (1
Corinthians 3:7,) for the similitude is taken from general experience.
The use of this doctrine is twofold. First, whatever I attempt, or to
whatever work I apply my hands, it is my duty to desire God to bless my
labor, that it may not be vain and fruitless. Then, if I have obtained
anything, my second duty is to ascribe the praise to God; without whose
blessing, men in vain rise up early, fatigue themselves the whole day,
late take rest, eat the bread of carefulness, and taste even a little
water with sorrow. With respect to the meaning of the words, when Jacob
says, "It was little that thou hadst in my sight," [84] Jerome has well
and skilfully translated them "before I came." For Moses puts the face
of Jacob for his actual coming and dwelling with Laban.
30. And now, when shall I provide for mine own house also? He reasons,
that when he had so long expended his labors for another, it would be
unjust that his own family should be neglected. For nature prescribes
this order, that every one should take care of the family committed to
him. To which point the saying of Solomon is applicable, Drink water
from thy own fountains, and let rivers flow to thy neighbors. [85] Had
Jacob been alone, he might have devoted himself more freely to the
interests of another; but now, since he is the husband of four wives,
and the father of a numerous offspring, he ought not to be forgetful of
those whom he has received at the hand of God to bring up.
31. Thou shalt not give me anything. The antithesis between this and
the preceding clause is to be noticed. For Jacob does not demand for
himself certain and definite wages; but he treats with Laban, on this
condition, that he shall receive whatever offspring may be brought
forth by the sheep and goats of a pure and uniform color, which shall
prove to be party-coloured and spotted. There is indeed some obscurity
in the words. For, at first, Jacob seems to require for himself the
spotted sheep as a present reward. But from the thirty-third verse
(Genesis 30:33) another sense may be gathered: namely, that Jacob would
suffer whatever was variegated in the flock to be separated and
delivered to the sons of Laban to be fed; but that he himself would
retain the unspotted sheep and goats. And certainly it would be absurd
that Jacob should now claim part of the flock for himself, when he had
just confessed, that hitherto he had made no gain. Moreover, the gain
thus acquired would have been more than was just; and there was no hope
that this could be obtained from Laban. A question however arises, by
what hope, or by what counsel bad Jacob been induced to propose this
condition? A little afterwards, Moses will relate that he had used
cunning, in order that party-coloured and spotted lambs might be
brought forth by the pure flock; but in the following chapter he more
fully declares that Jacob had been divinely instructed thus to act
(Genesis 31:1.) Therefore, although it was improbable in itself that
this agreement should prove useful to the holy man, he yet obeys the
celestial oracle, and wishes to be enriched in no other manner than
according to the will of God. But Laban was dealt with according to his
own disposition; for he eagerly caught at what seemed advantageous to
himself, but God disappointed his shameful cupidity.
33. So shall my righteousness answer for me. Literally it is, "My
righteousness shall answer in me." But the particle vy (bi) signifies
to me or for me [86] The sense, however, is clear, that Jacob does not
expect success, except through his faith and integrity. [87] Respecting
the next clause, interpreters differ. For some read, "When thou shalt
come to my reward." [88] But others, translating in the third person,
explain it of righteousness, which shall come to the reward, or to the
remunerating of Jacob. Although either sense will suit the passage, I
rather refer it to righteousness; because it is immediately added,
"before thee." [89] For it would be an improper form of expression,
"Thou wilt come before thine own eyes to my reward." It now
sufficiently appears what Jacob meant. For he declares that he hoped
for a testimony of his faith and uprightness from the Lord, in the
happy result of his labors, as if he had said, "The Lord who is the
best judge and vindicator of my righteousness, will indeed show with
what sincerity and faithfulness I have hitherto conducted myself." And
though the Lord often permits sinners to be enriched by wicked arts,
and suffers them to acquire abundant gain by seizing the goods of
others as their own: this proves no exception to the rule, that his
blessing is the ordinary attendant on good faith and equity. Wherefore,
Jacob justly gave this token of his fidelity, that he committed the
success of his labors to the Lord, in order that his integrity might
hence be made manifest. The sense of the words is now clear, "My
righteousness shall openly testify for me, because it will voluntarily
come to remunerate me; and that so obviously, that it shall not he
hidden even from thee." A tacit reproof is couched in this language,
intimating that Laban should feel how unjustly he had withheld the
wages of the holy man, and that God would shortly show, by the result,
how wickedly he had dissembled respecting his own obligation to him.
For there is an antithesis to be understood between the future and the
past time, when he says, "Tomorrow (or in time to come) it will answer
for me," since indeed, yesterday and the day before, he could extort no
justice from Laban.
Every one that is not speckled and spotted. Jacob binds himself to the
crime and punishment of theft, if he should take away any unspotted
sheep from the flock: as if he would say, "Shouldst thou find with me
anything unspotted, I am willing to be charged as a thief; because I
require nothing to be given to me but the spotted lambs." Some expound
the words otherwise, "Whatsoever thou shalt find deficient in thy
flock, require of me, as if I had stolen it;" but this appears to me a
forced interpretation.
35. And he removed that day. From this verse the form of the compact is
more certainly known. Laban separates the sheep and goats marked with
spots from the pure flock, that is, from the white or black, and
commits these to his sons to be fed; interposing a three-days' journey
between them and the rest; lest, by promiscuous intercourse, a
particoloured offspring should be produced. It follows, therefore,
that, in the flock which Jacob fed, nothing remained but cattle of one
color: thus but faint hope of gain remained to the holy man, while
every provision was made for Laban's advantage. It also appears, from
the distance of the places, in which Laban kept his flocks apart, that
he was not less suspicious than covetous; for dishonest men are wont to
measure others by their own standard; whence it happens that they are
always distrustful and alarmed.
37. And Jacob took him rods of green poplar. The narration of Moses, at
first sight, may seem absurd: for he either intends to censure holy
Jacob as guilty of fraud, or to praise his industry. But from the
context it will appear that this adroitness was not culpable. Let us
then see how it is to be excused. Should any one contend that he was
impelled to act as he did, by the numerous injuries of his
father-in-law, and that he sought nothing but the reparation of former
losses; the defense would perhaps be plausible: yet in the sight of God
it is neither firm nor probable; for although we may be unjustly
treated, we must not enter the contest with equal injustice. And were
it permitted to avenge our own injuries, or to repair our own wrongs,
there would be no place for legal judgments, and thence would arise
horrible confusion. Therefore Jacob ought not to have resorted to this
stratagem, for the purpose of producing degenerate cattle, but rather
to have followed the rule which the Lord delivers by the mouth of Paul,
that the faithful should study to overcome evil with good, (Romans
12:21.) This simplicity, I confess, ought to have been cultivated by
Jacob, unless the Lord from heaven had commanded otherwise. But in this
narrative there is a hysteron proteron, (a putting of the last first,)
for Moses first relates the fact, and then subjoins that Jacob had
attempted nothing but by the command of God. Wherefore, it is not for
those persons to claim him as their advocate, who oppose malignant and
fraudulent men with fallacies like their own; because Jacob did not, of
his own will, take license craftily to circumvent his father-in-law, by
whom he had been unworthily deceived; but, pursuing the course
prescribed to him by the Lord, kept himself within due bounds. In vain,
also, according to my judgment, do some dispute whence Jacob learnt
this; whether by long practice or by the teaching of his fathers; for
it is possible, that he had been suddenly instructed respecting a
matter previously unknown. If any one object, the absurdity of
supposing, that this act of deceit was suggested by God; the answer is
easy, that God is the author of no fraud, when he stretches out his
hand to protect his servant. Nothing is more appropriate to him, and
more in accordance with his justice, than that he should interpose as
an avenger, when any injury is inflicted. But it is not our part to
prescribe to him his method of acting. He suffered Laban to retain what
he unjustly possessed; but in six years he withdrew his blessing from
Laban, and transferred it to his servant Jacob. If an earthly judge
condemns a thief to restore twofold or fourfold, no one complains: and
why should we concede less to God, than to a mortal and perishing man?
He had other methods in his power; but he purposed to connect his grace
with the labor and diligence of Jacob, that he might openly repay to
him those wages of which he had been long defrauded. For Laban was
constrained to open his eyes, which being before shut, he had been
accustomed to consume the sweat and even the blood of another.
Moreover, as it respects physical causes, it is well known, that the
sight of objects by the female has great effect on the form of the
foetus. [90] When this happens with women, takes it at least place with
animals, where is no reason, but where reigns an enormous rush of
carnal lusts. Now Jacob did three things. For first, he stripped the
bark from twigs that he might make bare some white places by the
incisions in the bark, and thus a varying and manifold color was
produced. Secondly, he chose the times when the males and females were
assembled. Thirdly, he put the twigs in the waters, [91] for like the
drinking feeds the animal parts, it also urges on the sexual drive. By
the stronger cattle Moses may be understood to speak of those who bore
in spring -- by the feeble, those who bore in autumn.
43. And the man increased exceedingly. Moses added this for the purpose
of showing that he was not made thus suddenly rich without a miracle.
We shall see hereafter how great his wealth was. For being entirely
destitute, he yet gathered out of nothing, greater riches than any man
of moderate wealth could do in twenty or thirty years. And that no one
may deem this fabulous, as not being in accordance with the usual
method, Moses meets the objection by saying, that the holy man was
enriched in an extraordinary manner.
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[74] Luctationibus divinis. Margin of English Bible, "with wrestlings
of God."
[75] Conjunctionibus Dei conjuncta sum.
[76] Venit felicitas In the French translation, "Mon heur est venu." My
hour is come. The word vgd is explained in the margin of the Hebrew
Bible by v' gd Venit turma, ceu exercitus -- a troop or army cometh.
See Schindler. -- Ed
[77] "Ye are they that forsake the Lord, that forget my holy mountain,
that prepare a table for that troop (margin, Meni). -- English
Translation. Calvin has quoted from memory, and not accurately, having
put libation instead of table. -- Ed.
[78] Nam quum sesquialtera parte superior esset, praedicat se habere in
magna copia liberos.
[79] "And Leah said, Happy am I, for the daughters shall call me
blessed; and she called his name Asher." -- English Translation. It may
be observed that the names given to these children of the hand-maidens
were far less indicative of a pious state of mind, than those which
Leah had previously given to her own sons. A fact which confirms the
remarks of Calvin on the impiety of the course pursued by the rival
wives. Rachel seems to make no reference to God in the names of the
children of her handmaid; Leah, in imitating the example of her sister,
seems to lose her own previous devotional feeling; and both sink in our
esteem, as they proceed in their unseemly contentions. -- Ed.
[80] Mandrakes -- Heb. dvd'ym, (dudaim,) from dvd, (dud,) beloved;
supposed to be a species of melon with purple flowers. It grows
abundantly in Palestine, and is held in high respect for its prolific
virtues. Gesenius describes mandrakes as "Love apples (Liebes apfel),
the apples of the Mandragora, an herb resembling the belladonna, with a
root like a carrot, having white and reddish blossoms of a sweet smell,
and with yellow odoriferous apples." -- Ed
[81] "The mandrakes give a smell, and at our gates are all manner of
pleasant fruits."
[82] yvsph, (Yoseph,) he will add.
[83] "The Lord shall add to me another son." This may be regarded
either as a prophecy respecting Benjamin, or as a prayer which was
fulfilled when Benjamin was born. -- Ed.
[84] In conspectu meo lphgy Ver. 30.
[85] Et defluant rivi ad vicinos. The English version is different:
"Drink waters out of thine own cistern; and running waters out of thine
own well."
[86] In the Amsterdam edition the particle is ky, evidently the
printer's mistake. In Hengstenberg's edition, it is ly, which looks as
if the editor, instead of turning to the original, had, at a venture,
translated Calvin's Latin words mihi, or pro me, into Hebrew. -- Ed
[87] Vide Vatablus in Poli Syn.
[88] That is, to see that I receive my reward or wages, at the time
when the flock is divided according to our compact. -- Ed.
[89] This seems to be the sense in which the English translators
understood the passage. "So shall my righteousness answer for me in
time to come, when it (my righteousness) shall come for my hire (or
reward) before thy face." Coramto. -- Ed.
[90] The whole passage is this: -- Porro quantum ad physicam rationem
spectat, satis notum est, aspectum in coitu ad formam foetus multum
valere. Id quum mulieribus accidat, praecipue in brutis pecudibus locum
habet, ubi nulla viget ratio, sed violentus libidinis impetus
grassatur.
[91] Tertio, posuit in aquis virgas: quia sicut potus animalia vegetat,
sic incitat etiam ad coitum. Hoc modo accidit ut virgae in conspectu
essent, quum incalescebant. Quod de robustis ac debilibus dicit Moses,
sic intellige, in priore admissura, quae sit sub initium veris, Jacob
posuisse virgas in canalibus, ut sibi vernos foetus acquireret, qui
meliores erant: in serotina vero admissura circa autumnum, tali
artificio usum non esse.
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CHAPTER 31.
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Genesis 31:1-55
1. And he heard the words of Laban's sons, saying, Jacob hath taken
away all that was our father's; and of that which was our father's hath
he gotten all this glory.
1. Postea audivit verba filiorum Laban dicentium, Tulit Iahacob omnia
quae erant patris nostri: et de his quae erant patris nostri,
acquisivit omnem gloriam hanc.
2. And Jacob beheld the countenance of Laban, and, behold, it was not
toward him as before.
2. Et vidit Iahacob faciem Laban, et ecce non erat cum eo sicut heri et
nudiustertius.
3. And the LORD said unto Jacob, Return unto the land of thy fathers,
and to thy kindred; and I will be with thee.
3. Dixit autem Iehova ad Iahacob, Revertere ad terram patrum tuorum, et
ad cognationem tuam, et ero tecum.
4. And Jacob sent and called Rachel and Leah to the field unto his
flock,
4. Et Misit Iahacob, et vocavit Rachel et Leah in agrum ad pecudes
5. And said unto them, I see your father's countenance, that it is not
toward me as before; but the God of my father hath been with me.
5. Qui dixit ad eas, Video faciem patris vestri, quod non sit erga me
sicut heri et nudiustertius: Deus autem patris mei fuit mecum.
6. And ye know that with all my power I have served your father.
6. Et vos nostis, quod omnibus viribus meis servierim patri vestro:
7. And your father hath deceived me, and changed my wages ten times;
but God suffered him not to hurt me.
7. At pater vester mentitus est mihi, et mutavit mercedem meam decem
vicibus: sed non permisit ei Deus, ut malefaceret mihi.
8. If he said thus, The speckled shall be thy wages; then all the
cattle bare speckled: and if he said thus, The ringstraked shall be thy
hire; then bare all the cattle ringstraked.
8. Si ita dicebat, Punctis parvis respersa erunt merces tua: pariebant
omnes pecudes punctis parvis respersa: et si ita dicebat, Lineis
distincta erunt merces tua: tunc pariebant omnes pecudes lineis
distincta.
9. Thus God hath taken away the cattle of your father, and given them
to me.
9. Et abstulit Deus pecus patris vestri, et dedit mihi.
10. And it came to pass at the time that the cattle conceived, that I
lifted up mine eyes, and saw in a dream, and, behold, the rams which
leaped upon the cattle were ringstraked, speckled, and grisled.
10. Et fuit, in tempore quo coibant pecudes, levavi oculos meos, et
vidi in somnio, et ecce hirci majores ascendebant super capras
variegatas, punctis parvis respersas, et maculis latis respersas.
11. And the angel of God spake unto me in a dream, saying, Jacob: And I
said, Here am I.
11. Et dixit ad me Angelus Dei in somnio, Iahacob. Et dixi, Ecce adsum.
12. And he said, Lift up now thine eyes, and see, all the rams which
leap upon the cattle are ringstraked, speckled, and grisled: for I have
seen all that Laban doeth unto thee.
12. Et dixit, Leva nunc oculos tuos, et vide omnes hircos majores
ascendentes super capras lineis distinctas, punctis parvis respersas,
et maculis latis respersas: vidi enim omnia, quae Laban facit tibi.
13. I am the God of Bethel, where thou anointedst the pillar, and where
thou vowedst a vow unto me: now arise, get thee out from this land, and
return unto the land of thy kindred.
13. Ego Deus Bethel, ubi unxisti statuam, ubi vovisti mihi votum: nunc
surge, egredere de terra hac, et revertere ad terram cognationis tuae.
14. And Rachel and Leah answered and said unto him, Is there yet any
portion or inheritance for us in our father's house?
14. Et respondit Rachel at Leah, et dixerunt ei, Numquid adhuc est
nobis pars et haereditas in domo patris nostri?
15. Are we not counted of him strangers? for he hath sold us, and hath
quite devoured also our money.
15. Nonne extraneae reputatae sumus ab eo, quod vendidit nos, et
consumpsit etiam consumendo argentum nostrum?
16. For all the riches which God hath taken from our father, that is
ours, and our children's: now then, whatsoever God hath said unto thee,
do.
16. Quia omnes divitiae, quas abstulit Deus a patre nostro, nostrae
sunt, ac filiorum nostrorum: nunc igitur omnia, quae dixit Deus ad to,
fac.
17 Then Jacob rose up, and set his sons and his wives upon camels;
17. Et surrexit Iahacob, et sustulit filios suos et uxores suassuper
camelos.
18. And he carried away all his cattle, and all his goods which he had
gotten, the cattle of his getting, which he had gotten in Padanaram,
for to go to Isaac his father in the land of Canaan.
18. Et abduxit omnes pecudes suas, et omnem substantiam suam, quam
acquisierat, pecudes acquisitionis suae, quas acquisierat in Padan
Aram, ut veniret ad Ishac patrem suum in terram Chenaan.
19. And Laban went to shear his sheep: and Rachel had stolen the images
that were her father's.
19. Laban autem profectus erat ad tondendum oves suas, et furata est
Rachel idola, quae erant patri suo.
20. And Jacob stole away unawares to Laban the Syrian, in that he told
him not that he fled.
20. Furatus itaque est Iahacob cor Laban Aramaei, quia non indicavit ei
quod fugeret.
21. So he fled with all that he had; and he rose up, and passed over
the river, and set his face toward the mount Gilead.
21. Et fugit ipse, et omnia quae erant ei: et surrexit, et transivit
flumen, posuitque faciem suam ad montem Gilhad.
22. And it was told Laban on the third day that Jacob was fled.
22. Et nuntiatum fuit ipsi Laban die tertia, quod fugeret Iahacob.
23. And he took his brethren with him, and pursued after him seven
days' journey; and they overtook him in the mount Gilead.
23. Tunc sumpsit fratres suos secum, secutusque est eum itinere septem
dierum, et assecutus est eum in monte Gilhad.
24. And God came to Laban the Syrian in a dream by night, and said unto
him, Take heed that thou speak not to Jacob either good or bad.
24. Porro venit Deus ad Laban Aramaeum in somnio noctis, et dixit ei,
Cave tibi ne forte loquaris cum Iahacob a bono usque ad malum.
25. Then Laban overtook Jacob. Now Jacob had pitched his tent in the
mount: and Laban with his brethren pitched in the mount of Gilead.
25. Assecutus autem est Laban ipsum Iahacob: et Iahacob fixerat
tabernaculum suum in monte, et Laban fixit cum fratribus suis in monte
Gilhad.
26. And Laban said to Jacob, What hast thou done, that thou hast stolen
away unawares to me, and carried away my daughters, as captives taken
with the sword?
26. Et dixit Laban ad Iahacob, Quid fecisti, et furatus es cor meum, et
abduxisti filias meas sicut captivas gladio?
27. Wherefore didst thou flee away secretly, and steal away from me;
and didst not tell me, that I might have sent thee away with mirth, and
with songs, with tabret, and with harp?
27. Utquid abscondisti to ut fugeres? et furatus es me, et non
indicasti mihi, et dimisissem to cum laetitia et canticis, cum tympano
et cithara.
28. And hast not suffered me to kiss my sons and my daughters? thou
hast now done foolishly in so doing.
28. Et non permisisti mihi, ut oscularer filios meos et filias meas:
nunc stulte egisti sic faciendo.
29. It is in the power of my hand to do you hurt: but the God of your
father spake unto me yesternight, saying, Take thou heed that thou
speak not to Jacob either good or bad.
29. Est fortitudo in manu mea ad inferendum vobis malum: sed Deus
patris vestri nocte praeterita dixit ad me, dicendo, Cave tibi ne
loquaris cum Iahacob a bono usque ad malum.
30. And now, though thou wouldest needs be gone, because thou sore
longedst after thy father's house, yet wherefore hast thou stolen my
gods?
30. Et nunc eundo ivisti: si desiderando desirabas ire ad domum patris
tui, utquid furatus es deos meos?
31. And Jacob answered and said to Laban, Because I was afraid: for I
said, Peradventure thou wouldest take by force thy daughters from me.
31. Et respondit Iahacob, et dixit ad Laban, Quia timui, si dixissem,
ne forte raperes filias tuas a me.
32. With whomsoever thou findest thy gods, let him not live: before our
brethren discern thou what is thine with me, and take it to thee. For
Jacob knew not that Rachel had stolen them.
32. Is, cum quo inveneris deos tuos non vivat coram fratribus nostris,
agnosce si quid est apud me de tuo, et cape tibi: nesciebat autem
Iahacob, quod Rachel furata esset eos.
33. And Laban went into Jacob's tent, and into Leah's tent, and into
the two maidservants' tents; but he found them not. Then went he out of
Leah's tent, and entered into Rachel's tent.
33. Et venit Laban in tabernaculum Iahacob, et in tabernaculum Leah, et
in tabernaculum ambarum ancillarum, et non invenit: et egressus de
tabernaculo Lea, venit in tabernaculum Rachel.
34. Now Rachel had taken the images, and put them in the camel's
furniture, and sat upon them. And Laban searched all the tent, but
found them not.
34. Rachel autem acceperat idola, et posuerat ea in clitellis cameli,
et sedebat super ea: et contrectavit Laban totum tabernaculum, et non
invenit.
35. And she said to her father, Let it not displease my lord that I
cannot rise up before thee; for the custom of women is upon me. And he
searched, but found not the images.
35. Et dixit ad patrem suum, Ne sit ira in oculis domini mei, quod non
possim surgere a facie tua: quia consuetudo mulierum est mihi: et
scrutatus est, et non invenit idola.
36. And Jacob was wroth, and chode with Laban: and Jacob answered and
said to Laban, What is my trespass? what is my sin, that thou hast so
hotly pursued after me?
36. Tunc iratus est Iahacob, et jurgatus est cum Laban: et respondit
Iahacob, et dixit ad Laban, Quae est praevaricatio mea, quod peccatum
meum, quod persecutus es me?
37. Whereas thou hast searched all my stuff, what hast thou found of
all thy household stuff? set it here before my brethren and thy
brethren, that they may judge betwixt us both.
37. Quando contrectasti omnem supellectilem meam, quid invenistiex omni
supellectili domus tuae? pone hic coram fratribus meis et fratribus
tuis, et declarent inter nos ambos.
38. This twenty years have I been with thee; thy ewes and thy she goats
have not cast their young, and the rams of thy flock have I not eaten.
38. Iam viginti annos fui tecum; oves tuae et caprae non abortiverunt:
et arietes pecudum tuarum non comedi.
39. That which was torn of beasts I brought not unto thee; I bare the
loss of it; of my hand didst thou require it, whether stolen by day, or
stolen by night.
39. Raptum non attuli tibi, ego poenas luebam pro eo: de manu mea
requirebas illud, quod furto ablatum erat tam die quam nocte.
40. Thus I was; in the day the drought consumed me, and the frost by
night; and my sleep departed from mine eyes.
40. Ita fui ut interdiu consumeret me aestus, et gelu in nocte, et
recedebat somnus meus ab oculis meis.
41. Thus have I been twenty years in thy house; I served thee fourteen
years for thy two daughters, and six years for thy cattle: and thou
hast changed my wages ten times.
41. Iam mihi sunt viginti anni in domo tua: servivi tibi quatuordecim
annos pro duabus filiabus tuis, et sex annos pro pecudibus tuis, et
mutasti mercedem meam decem vicibus.
42. Except the God of my father, the God of Abraham, and the fear of
Isaac, had been with me, surely thou hadst sent me away now empty. God
hath seen mine affliction and the labour of my hands, and rebuked thee
yesternight.
42. Nisi Deus patris mei, Deus Abraham, et pavor Ishac fuisset pro me,
certe nunc vacuum dimisisses me: afflictionem meam et laborem manuum
mearum vidit Deus, et increpavit to nocte praeterita.
43. And Laban answered and said unto Jacob, These daughters are my
daughters, and these children are my children, and these cattle are my
cattle, and all that thou seest is mine: and what can I do this day
unto these my daughters, or unto their children which they have born?
43. Tunc respondit Laban, et dixit ad Iahacob, Filiae, filiae meae
sunt: et filii, filii mei sunt: et pecudes meae sunt: et quicquid
vides, meum est: et filiabus meis quid faciam istis hodie, vel filiis
earum quos pepererunt?
44. Now therefore come thou, let us make a covenant, I and thou; and
let it be for a witness between me and thee.
44. Et nunc, veni, percutiamus foedus ego et tu, et erit in testimonium
inter me et inter to.
45. And Jacob took a stone, and set it up for a pillar.
45. Tulit itaque Iahacob lapidem, et erexit illum in statuam.
46. And Jacob said unto his brethren, Gather stones; and they took
stones, and made an heap: and they did eat there upon the heap.
46. Et dixit Iahacob fratribus suis, Colligite lapides: et tulerunt
lapides, et fecerunt cumulum, et comederunt ibi super cumulum.
47. And Laban called it Jegarsahadutha: but Jacob called it Galeed.
47. Et vocavit eum Laban Jegar Sahadutha: Iahacob autem vocavit eum
Galhed.
48. And Laban said, This heap is a witness between me and thee this
day. Therefore was the name of it called Galeed;
48. Et dixit Laban, Cumulus iste sit testis inter me et to hodie.
Idcirco vocavit nomen ejus Galhed,
49. And Mizpah; for he said, The LORD watch between me and thee, when
we are absent one from another.
49. Et Mispah: quia dixit, Speculetur Iehova inter me et to, quando
latebimus alter alterum.
50. If thou shalt afflict my daughters, or if thou shalt take other
wives beside my daughters, no man is with us; see, God is witness
betwixt me and thee.
50. Si afflixeris filias meas, et si acceperis uxores super filias
meas, non est quisquam nobiscum, vide, Deus est testis inter me et to.
51. And Laban said to Jacob, Behold this heap, and behold this pillar,
which I have cast betwixt me and thee;
51. Dixit ergo Laban ad Iahacob, Ecce, cumulus iste, et ecce statua,
quam jeci inter me et to.
52. This heap be witness, and this pillar be witness, that I will not
pass over this heap to thee, and that thou shalt not pass over this
heap and this pillar unto me, for harm.
52. Testis cumulus iste, et testis statua, quod ego non transibo
veniens ad to cumulum istum, et statuam istam, ad malum.
53. The God of Abraham, and the God of Nahor, the God of their father,
judge betwixt us. And Jacob sware by the fear of his father Isaac.
53. Deus Abraham et Deus Nachor judicet inter nos, Deus patris eorum:
et juravit Iahacob per pavorem patris sui Ishac.
54. Then Jacob offered sacrifice upon the mount, and called his
brethren to eat bread: and they did eat bread, and tarried all night in
the mount.
54. Et mactavit Iahacob victimam in monte, et vocavit fratres suos, ut
comederent panem: et comederunt panem, et pernoctaverunt in monte.
55. And early in the morning Laban rose up, and kissed his sons and his
daughters, and blessed them: and Laban departed, and returned unto his
place.
55. Et surrexit Laban mane, et osculatus est filios suos ac filias
suas, benedixitque eis, et abiit: et reversus est Laban ad locum suum.
1. And he heard the words. Although Jacob ardently desired his own
country, and was continually thinking of his return to it; yet his
admirable patience appears in this, that he suspends his purpose till a
new occasion presents itself. I do not, however, deny, that some
imperfection was mixed with this virtue, in that he did not make more
haste to return; but that the promise of God was always retained its
his mind will shortly appear. In this respect, however, he showed
something of human nature, that for the sake of obtaining wealth he
postponed his return for six years: for when Laban was perpetually
changing his terms, he might justly have bidden him farewell. But that
he was detained by force and fear together, we infer from his
clandestine flight. Now, at least, he has a sufficient cause for asking
his dismissal; because his riches had become grievous and hateful to
the sons of Laban: nevertheless he does not dare openly to withdraw
himself from their enmity, but is compelled to flee secretly. Yet
though his tardiness is in some degree excusable, it was probably
connected with indolence; even as the faithful, when they direct their
course towards God, often do not pursue it with becoming fervor.
Wherefore, whenever the indolence of the flesh retards us, let us learn
to fan the ardor of our spirits into a flame. There is no doubt that
the Lord corrected the infirmity of his servant, and gently spurred him
on as he proceeded in his course. For if Laban had treated him kindly
and pleasantly, his mind would have been lulled to sleep; but now he is
driven away by adverse looks. So the Lord often better secures the
salvation of his people, by subjecting them to the hatred, the envy,
and the malevolence of the wicked, than by suffering them to be soothed
with bland address. It was far more useful to holy Jacob to have his
father-in-law and his sons opposed, than to have them courteously
obsequious to his wishes; because their favor might have deprived him
of the blessing of God. We also have more than sufficient experience of
the power of earthly attractions, and of the ease with which, when they
abound, the oblivion of celestial blessings steals over us. Wherefore
let us not think it hard to be awakened by the Lord, when we fall into
adversity, or receive but little favor from the world; for hatred,
threats, disgrace, and slanders, are often more advantageous to us than
the applause of all men on every side. Moreover, we must notice the
inhumanity of Laban's sons, who complain throughout as if they had been
plundered by Jacob. But sordid and avaricious men labor under the
disease of thinking that they are robbed of everything with which they
do not gorge themselves. For since their avarice is insatiable, it
follows of necessity that the prosperity of others torments them, as if
they themselves would be thereby reduced to want. They do not consider
whether Jacob acquired this great wealth justly or unjustly; but they
are enraged and envious, because they conceive that so much has been
abstracted from them. Laban had before confessed, that he had been
enriched by the coming of Jacob, and even that he had been blessed by
the Lord for Jacob's sake; but now his sons murmur, and he himself is
tortured with grief, to find that Jacob also is made a partaker of the
same blessing. Hence we perceive the blindness of avarice which can
never be satisfied. Whence also it is called by Paul the root of all
evil; because they who desire to swallow up everything must be
perfidious, and cruel, and ungrateful, and in every way unjust.
Besides, it is to be observed that the sons of Laban, in the
impetuosity of their younger years, give vent to their vexation; but
the father, like a cunning old fox, is silent, yet betrays his
wickedness by his countenance.
3. And the Lord said unto Jacob. The timidity of the holy man is here
more plainly seen; for he, perceiving that evil was designed against
him by his father-in-law, still dared not to move a foot, unless
encouraged by a new oracle. But the Lord, who, by facts, had shown him
already that no longer delay was to be made, now also urges him by
words. Let us learn from this example, that although the Lord may
incite us to duty by adversity, yet we shall thereby profit little,
unless the stimulus of the word be added. And we see what will happen
to the reprobate; for either they become stupefied in their wickedness,
or they break out into fury. Wherefore, that the instruction conveyed
by outward things may profit us, we must ask the Lord to shine upon us
in his own word. The design, however, of Moses chiefly refers to this
point, that we may know that Jacob returned to his own country, under
the special guidance of God. Now the land of Canaan is called the land
of Abraham and Isaac, not because they had sprung from it; but because
it had been divinely promised to them as their inheritance. Wherefore,
by this voice the holy man was admonished, that although Isaac had been
a stranger, yet, in the sight of God, he was the heir and lord of that
land, in which he possessed nothing but a sepulcher.
4. And Jacob sent. He sends for his wives, in order to explain to them
his intention, and to exhort them to accompany him in his flight; for
it was his duty as a good husband to take them away with him; and
therefore it was necessary to inform them of his design. And he was not
so blind as to be unmindful of the many dangers of his plan. It was
difficult to convey women, who had never left their father's house, to
a remote region, by an unknown journey. Moreover, there was ground to
fear lest they, in seeking protection for themselves, might betray
their husband to his enemies. The coverage of many would so far have
failed them, in such a state of perturbation, that they would have
disregarded conjugal fidelity, to provide for their own safety. Jacob,
therefore, acted with great constancy in choosing rather to expose
himself to danger than to fail in the duty of a good husband and master
of a family. If his wives had refused to accompany him, the call of God
would have compelled him to depart. But God granted him what was far
more desirable, that his whole family, with one consent, were prepared
to follow him: moreover, his wives, with whose mutual strifes his house
before had rung, now freely consent to go with him into exile. So the
Lord, when in good faith we discharge our duty, and shun nothing which
he commands, enables us to succeed, even in the most doubtful affairs.
Further, from the fact that Jacob calls his wives to him into the
field, we infer what an anxious life he led. Certainly it would have
been a primary convenience of his life, to dwell at home with his
wives. He was already advanced in age, and worn down with many toils;
and therefore he had the greater need of their service. Yet satisfied
with a cottage in which he might watch over his flock, he lived apart
from them. If, then, there had been a particle of equity in Laban and
his sons, they would have found no cause for envy.
5. I see your father's countenance. This address consists of two parts.
For first, he speaks of his own integrity, and expostulates concerning
the perfidy of his father-in-law. He next testifies that God is the
author of his prosperity, in order that Rachel and Leah may the more
willingly accompany him. And whereas he had become very rich in a short
space of time, he purges himself from all suspicion; and even appeals
to them as witnesses of his diligence. And though Moses does not
minutely relate everything; yet there is no doubt that the honesty of
their husband had been made clear to them by many proofs, and that, on
the other hand, the injuries, frauds, and rapacity of their father,
were well known. When he complains that his wages had been changed ten
times, it is probable that the number ten is simply put for many times.
Nevertheless it may be, that within six years Laban might thus
frequently have broken his agreements; since there would be twice as
many seasons of breeding lambs, namely, at spring and autumn, as we
have said. But this narration of the dream, although it follows in a
subsequent part of the history, shows that holy Jacob had undertaken
nothing but by the Divine command. Moses had before related the
transaction simply, saying nothing respecting the counsel from which it
had proceeded; but now, in the person of Jacob himself, he removes all
doubt respecting it; for he does not intimate that Jacob was lying, in
order, by this artifice, to deceive his wives; but he introduces the
holy servant of God, avowing truly, and without pretense, the case as
it really was. For otherwise he would have abused the name of God, not
without abominable impiety, by connecting this vision with that former
one, in which we see that the gate of heaven was opened unto him.
13. I am the God of Beth-el. It is not wonderful that the angel should
assume the person of God: either because God the Father appeared to the
holy patriarchs in his own Word, as in a lively mirror, and that under
the form of an angel; or because angels, speaking by the command of
God, rightly utter their words, as from his mouth. For the prophets are
accustomed to this form of speaking; not that they may exalt themselves
into the place of God; but only that the majesty of God, whose
ministers they are, may shine forth in his message. Now, it is proper
that we should more carefully consider the force of this form of
expression. He does not call himself the God of Bethel, because he is
confined within the limits of a given place, but for the purpose of
renewing to his servant the remembrance of his own promise; for holy
Jacob had not yet attained to that degree of perfection which rendered
the more simple rudiments unnecessary for him. But little light of true
doctrine at that time prevailed; and even that was wrapped in many
shadows. Nearly the whole world had apostatized to false gods; and that
region, nay, even the house of his father-in-law, was filled with
unholy superstitions. Therefore, amid so many hindrances, nothing was
more difficult for him than to hold his faith in the one true God firm
and invincible. Wherefore, in the first place, pure religion is
commended to him, in order that, among the various errors of the world,
he may adhere to the obedience and worship of that God whom he had once
known. Secondly; the promise which he had before received is anew
confirmed to him, in order that he may always keep his mind fixed on
the special covenant which God had made with Abraham and his posterity.
Thus he is directed to the land of Canaan, which was his own
inheritance; lest the temporal blessing of God, which he was soon to
enjoy, should detain his heart in Mesopotamia. For since this oracle
was only an appendix of the previous one, whatever benefits God
afterwards bestowed ought to be referred to that first design. We may
also conjecture from this passage, that Jacob had before preached to
his household concerning the true God and the true religion, as became
a pious father of his family. For he would have acted absurdly in
uttering this discourse, unless his wives had been previously
instructed respecting that wonderful vision. To the same point belongs
what he had said before, that the God of his father had brought him
assistance. For it is just as if he would openly distinguish the God
whom he worshipped from the god of Laban. And now, because he holds
familiar discourse with his wives, as on subjects which they know, the
conjecture is probable, that it was not Jacob's fault if they were not
imbued with the knowledge of the one God, and with sincere piety.
Further, by this oracle the Lord declared that he is always mindful of
the godly, even when they seem to be cast down and deserted. For who
would not have said that the outcast Jacob was now deprived of all
celestial help? And truly the Lord appears to him late; but beyond all
expectation shows, that he had never been forgetful of him. Let the
faithful, also, at this day, feel that he is the same towards them; and
if, in any way, the wicked tyrannically oppress them by unjust
violence, let them bear it patiently, until at length, in due time, he
shall avenge them.
14. And Rachel and Leah answered. Here we perceive that to be fulfilled
which Paul teaches, that all things work together for good to the
children of God. (Romans 8:28.) For since the wives of Jacob had been
unjustly treated by their father, they so far act in opposition to the
natural tenderness of their sex, that at the desire of their husband,
they become willing to follow him into a distant and unknown region.
Therefore, if Jacob is compelled to take many and very bitter draughts
of grief, he is now cheered by the most satisfying compensation, that
his wives are not separated from him by their attachment to their
father's house: but rather, being overcome by the irksome nature of
their sufferings, they earnestly undertake to join him in his flight.
"There is nothing," they say, "which should cause us to remain with our
father; for daughters adhere to their fathers, because they are
esteemed members of his family; but what a cruel rejection is this, not
only that he has passed us off without dowry, [92] but that he has set
us to sale, and has devoured the price for which he sold us?" By the
word money (Genesis 31:15), I understand the price of sale. For they
complain that, at least, they had not received, instead of dowry, the
profit which had been unjustly extorted from their husband, but this
gain also had been unjustly suppressed by their covetous father.
Therefore the particle gm(gam) is inserted, which is used for the
purpose of amplification among the Hebrews. For this increased not a
little the meanness of Laban, that, as an insatiable whirlpool, he had
absorbed the gain acquired by this most dishonorable traffic. And it is
to be noted, that they were then devoted to their husband, and were
therefore free to depart from their father; especially since they knew
that the hand of God was stretched out to them. There is also no doubt,
seeing they were persuaded that Jacob was a faithful prophet of God,
but that they freely embraced the heavenly oracle from his mouth; for
at the close of their reply, they show that they did not so much yield
to his wish as to the command of God.
16. For all the riches which God has taken from our father. Rachel and
Leah confirm the speech of Jacob; but yet in a profane and common
manner, not with a lively and pure sense of religion. For they only
make a passing allusion to the fact, that God, in pity to his servant,
had deigned to honor him with peculiar favor; and in the meantime,
insist upon a reason of little solidity, that what they were carrying
away was justly their due, because a part of the inheritance pertained
to them. They do not argue that the riches they possessed were theirs,
because they had been justly acquired by the labor of their husband;
but because they themselves ought not to have been defrauded of their
dowry, and now deprived of their lawful inheritance. For this reason
they mention also their children with themselves, as having sprung from
the blood of Laban. By this method they not only obscure the blessing
of God, but indulge themselves in greater license than is right. They
also form a mean estimate of their husband's labors, in boasting that
the fruit of those labors proceeded from themselves. Wherefore we are,
by no means, to seek hence a precedent for the way in which each is to
defend his own right, or to attempt the recovery of it, when it has
been unjustly wrested from him.
17. Then Jacob rose up. The departure of Jacob Moses afterwards more
fully relates, he now only briefly says that "he rose up;" by which he
means, that as soon as he could obtain the consent of his wives to go
with him, he yielded to no other obstacles. Herein appears the manly
strength and constancy of his mind. For Moses leaves many things to be
reflected upon by his readers; and especially that intermediate period,
during which the holy man was doubtless agitated with a multiplicity of
cares. He had believed that his exile from home would be only for a
short time: but, deprived of the sight of his parents and of his native
soil during twenty years, he suffered many things so severe and bitter,
that the endurance of them might have rendered him callous, or, at
least, might have so oppressed him as to have consumed the remnant of
his life. He was now verging towards old age, and the coldness of old
age produces tardiness. Yet the flight for which he was preparing was
not free from danger. Therefore it was necessary that he should be
armed with the spirit of fortitude, in order that the vigor and
alacrity of which Moses speaks, might cause him to hasten his steps.
And since we read that the departure of the holy man was effected by
stealth, and was attended with discredit; let us learn, whenever God
abases us, to turn our minds to such examples as this.
19. And Rachel had stolen. Although the Hebrews sometimes call those
images trphym (teraphim,) which are not set forth as objects of
worship: yet since this term is commonly used in an ill sense, I do not
doubt that they were the household gods of Laban. [93] Even he himself,
shortly afterwards, expressly calls them his gods. It appears hence how
great is the propensity of the human mind to idolatry: since in all
ages this evil has prevailed; namely, that men seek out for themselves
visible representations of God. From the death of Noah not yet two
hundred years had elapsed; Shem had departed but a little while before;
his teaching, handed down by tradition, ought most of all to have
flourished among the posterity of Terah; because the Lord had chosen
this family to himself, as the only sanctuary on earth in which he was
to be worshipped in purity. The voice of Shem himself was sounding in
their ears until the death of Abraham.; yet now, from Terah himself,
the common filth of superstition inundated this place, while the
patriarch Shem was still living and speaking. And though there is no
doubt that he endeavored, with all his power, to bring back his
descendants to a right mind, we see what was his success. It is not
indeed to be believed, that Bethuel had been entirely ignorant of the
call of Abraham; yet neither he, with his family, was, on that account,
withdrawn from this vanity. Holy Jacob also had not been silent during
twenty years, but had endeavored, by counsel and admonition, to correct
these gross vices, but in vain; because superstition, in its violent
course, prevailed. Therefore, that idolatry is almost innate in the
human mind, the very antiquity of its origin bears witness. And that it
is so firmly fixed there as scarcely to be capable of being uprooted,
shows its obstinacy. But it is still more absurd, that not even Rachel
could be healed of this contagion, in so great a length of time. She
had often heard her husband speaking of the true and genuine worship of
God: yet she is so addicted to the corruptions which she had imbibed
from her childhood, that she is ready to infect the land chosen by God
with them. She imagines that, with her husband, she is following God as
her leader, and at the same time takes with her the idols by which she
would subvert his worship. It is even possible that by the excessive
indulgence of his beloved wife, Jacob might give too much encouragement
to such superstitions. Wherefore, let pious fathers of families learn
to use their utmost diligence that no stain of evil may remain in their
wives or children. Some inconsiderately excuse Rachel, on the ground
that, by a pious theft, she wished to purge her father's house from
idols. But if this had been her design, why, in crossing the Euphrates,
did she not cast away these abominations? Why did she not, after her
departure, explain to her husband what she had done? But there is no
need of conjecture, since, from the sequel of the history, it is
manifest that the house of Jacob was polluted with idols, even to the
time of the violation of Dinah. It was not, then, the piety of Rachel,
but her insane hankering after superstition which impelled her to the
theft: because she thought that God could not be worshipped but through
idols; for this is the source of the disease, that since men are
carnal, they imagine God to be carnal too.
20. And Jacob stole away unawares to Laban [94] By the Hebrew form of
expression, "stole away the heart of Laban," Moses shows that Jacob
departed privately, or by stealth, unknown to his father-in-law.
Meanwhile, he wishes to point out to what straits Jacob was reduced, so
that he had no hope of deliverance but in flight. For Laban had
determined to hold him all his life as a captive, as if he had been a
slave bound to the soil, or sentenced to the mines. Therefore let us
also learn, by his example, when the Lord calls us, courageously to
strive against every kind of obstacle, and not to be surprised if many
arduous difficulties oppose themselves against us.
22. And it was told Laban. The Lord gave to his servant the interval of
a three-days' journey, so that having passed the Euphrates, he might
enter the boundaries of the promised land. And perhaps, in the mean
time, he cooled the rage of Laban, the assault of which, in its first
heat, might have been intolerable severe. [95] By afterward permitting
Jacob to be intercepted in the midst of his journey, God intended to
tender his own interposition the more illustrious. It seemed desirable
that Jacob's course should not be interrupted, and that he should not
be filled with alarm by the hostile approach of his father-in-law; but
when Laban, like a savage wild beast, breathing nothing but slaughter,
is suddenly restrained by the Lord, this was far more likely to confirm
the faith of the holy man, and therefore far more useful to him. For,
as in the very act of giving assistance, the power of God shone forth
more clearly; so, relying on divine help, he passed more courageously
through remaining trials. Whence we learn, that those perturbations
which, at the time, are troublesome to us, yet tend to our salvation,
if only we obediently submit to the will of God; who purposely thus
tries us, that he may indeed show more fully the care which he takes of
us. It was a sad and miserable sight, that Jacob, taking so large a
family with him, should flee as if his conscience had accused him of
evil: but it was far more bitter and more formidable, that Laban,
intent on his destruction, should threaten his life. Yet the method of
his deliverance, which is described by Moses, was more illustrious than
any victory. For God, descending from heaven to bring assistance to his
servant, places himself between the parties, and in a moment assuages
the indomitable fury with which Laban was inflamed.
23. And pursued him seven days' journey. Since the cruelty of Laban was
now appeased, or at least bridled, he did not dare severely to
threaten; but laying aside his ferocity, he descended to feigned and
hypocritical blandishments. He complains that injury had been done him,
because he had been kept in ignorance of Jacob's departure, whom he
would rather leave sent forth with customary tokens of joy, in token of
his paternal affection. Thus hypocrites, when the power of inflicting
injury is taken away from them, heap false complaints upon the good and
simple, as if the blame rested with them. Wherefore, if at any time
wicked and perfidious men, when they have unjustly harassed us, put
forward some pretext of equity on their own part, we must bear with the
iniquity; not because a just defense is to be entirely omitted; but
because we find it inevitable that perverse men, ever ready to speak
evil, will shamelessly cast upon us the blame of crimes of which we are
innocent. Meanwhile, we must prudently guard against giving them the
occasion against us which they seek.
29. It is in the power of my hand. The Hebrew phrase is different, "my
hand is to power;" yet the meaning is clear, that Laban declares he is
ready to take vengeance. Some expound the words thus: "my hand is to
God;" but from other places it appears that the word 'l (el) is taken
for power. But Laban, inflated with foolish boasting, contradicts
himself; for whereas he had been forbidden by God to attempt anything
against Jacob, where was the power of which he boasted? We see,
therefore, he precipitates himself by a blind impulse, as if, at his
own pleasure, he could do anything against the purpose of God. For when
he perceives that God is opposed to him, he yet does not hesitate to
glory in his own strength; and why is this, unless he aimed at being
superior to God? Finally; pride is always the companion of unbelief; so
that unbelievers, although vanquished, yet cease not impetuously to
rise up against God. To this they add another sin, that they complain
of being unjustly oppressed by God.
But the God of your father. Why does he not also acknowledge God as his
own God, unless because Satan had so fascinated his mind already, that
he chose rather to wander in darkness than to turn to the light
presented before him? Willingly or unwillingly, he is compelled to
yield to the God of Abraham; and yet he defrauds him of the glory which
is due, by retaining those fictitious deities by which he had been
deceived. We see then that the ungodly, even when they have had proof
of the power of God, yet do not entirely submit themselves to his
authority. Wherefore, when God manifests himself to us, we must also
seek from heaven the spirit of meekness, which shall bend and subdue us
to obedience unto himself.
30. Wherefore hast thou stolen my gods? [96] The second head of
accusation which is alleged against Jacob is, that he had not departed
through love to his country, nor for any just and probable cause; but
that, in fact, he was implicated in an act of robbery. Heavy and
disgraceful charge, of which Jacob was far from being guilty! But we
learn hence, that no one can live so innocently in the world, but he
must sometimes bear undeserved reproach and marks of infamy. Whenever
this may happen to us, let that precious promise sustain us, that the
Lord, in his own time, will bring forth our innocence as the morning
light. (Psalm 37:6.) For by this artifice Satan attempts to seduce us
from the practice of well-doing, when, without any fault of ours, we
are traduced by false calumnies. And since the world is ungrateful, it
often makes the very worst return for acts of kindness. Some, indeed,
are found, who, with heroic magnanimity, despise unfavourable reports,
because they esteem the testimony of a good conscience more highly than
depraved popular opinion. But it behoves the faithful to look to God,
that their conscience may never fail them. We see that Laban calls his
gods trphym(teraphim,) not because he thought the Deity was enclosed
within them; but because he worshipped these images in honor of the
gods. Or rather, because, when he was about to pay homage to God, he
turned himself to those images. At this day, by the sole difference of
a word, the Papists think they skilfully effect their escape, because
they do not attribute to idols the name of gods. But the subterfuge is
frivolous, since in reality they are altogether alike; for they pour
forth before pictures or statues whatever honor they acknowledge to be
due to the one God. To the ancient idolaters the pretext was not
wanting, that by a metonymy they styled those images gods, which were
formed for the sake of representing God.
31. And Jacob answered. He briefly refutes each head of the accusation:
with respect to his secret departure, he modestly excuses himself, as
having been afraid that he might be deprived of his wives. And in this
way he takes part of the blame to himself, deeming it sufficient to
exonerate himself from the malice of which he was thought to be guilty.
He does not dispute, as a casuist, whether it was lawful to depart by
stealth; but leaves it undetermined whether or not his fear was
culpable. Let all the children of God learn to imitate this modesty,
lest through an immoderate desire to vindicate their own reputation,
they should rush into contentions: just as we have seen many raise
tragic scenes out of nothing, because they will not endure that any
censure, however trifling, should be cast upon them. Jacob, therefore,
was content with this excuse, that he had done nothing wickedly. His
defense on the other charge follows, in which Jacob shows his
confidence, by adjudicating the person to death, with whom the things
stolen should be found. [97] He speaks, indeed, from his heart; but if
the truth had then been discovered, he must, of necessity, have been
ashamed of his rashness. Therefore, though he was not conscious of
guilt, he yet singled through excessive haste, in not having diligently
inquired before he pronounced concerning a doubtful matter. He ought to
have called both his wives and his children, and to have inquired of
each how the affair stood. He was, indeed, persuaded, that his family
was so well conducted, that no suspicion of the theft had ever entered
into his mind; but he ought not so to have relied upon his own
discipline, as to be free from fear when a crime is alleged against his
family. Wherefore, let us learn to suspend our judgment in matters of
which we are ignorant, lest we should repent too late of our temerity.
We may add, that hence it happened, that the pollution which he might
have exterminated immediately, continued still longer in the family of
Jacob.
32. That Rachel had stolen them. Moses relates the manner in which
Rachel had concealed her theft; namely, by sitting on the idols, and
pretending the custom of women as her excuse. It is a question, whether
she did this through shame or pertinacity. It was disgraceful to be
caught in the act of theft; she also dreaded the severe sentence of her
husband. Yet to me it appears probable that fear did not so much
influence her as the obstinate love of idolatry. For we know how
greatly superstition infatuates the mind. Therefore, as if she had
obtained an incomparable treasure, she thinks that she must attempt
anything rather than allow herself to be deprived of it. Moreover, she
chooses rather to incur the displeasure of her father and her husband,
than to relinquish the object of her superstition. To her stratagem she
also adds lying words, so that she deserves manifold censure.
36. And Jacob was wroth, and chode with Laban. Jacob again acts amiss,
in contending with Laban about a matter not sufficiently known, and in
wrongfully fastening on him the charge of calumny. For although he
supposed all his family to be free from blame, yet he was deceived by
his own negligence. He acts, indeed, with moderation, because in
expostulating with Laban he does not use reproaches; but in this he is
not to be excused, that he undertakes the cause of his whole family,
when they were not exempt from blame. If any one should make the
objection to this statement, that Jacob was constrained by fear,
because Laban had brought with him a great band of companions: the
circumstances themselves show, that his mind was thus influenced by
moderation rather than by fear. For he boldly resists, and shows no
sign of fear; only he abstains from the insolence of evil speaking. He
then adds that he had just cause of accusation against Laban; not
because he wished to rise in a spirit of recrimination against his
father-in-law; but because it was right that the kindred and associates
of Laban should be made witnesses of all that had passed, in order
that, by the protracted patient endurance of Jacob, his integrity might
be the more manifest. Jacob also calls to mind, not only that he had
been a faithful keeper of the flock, but also that his labor had been
rendered prosperous by the blessing of God; he adds, besides, that he
had been held accountable for all losses. In this he insinuates against
Laban the charge of great injustice: for it was not the duty of Jacob
voluntarily to inflame the avarice and rapacity of his father-in-law,
by attempting to soothe him; but he yielded, by constraint, to his
injuries. When he says that sleep departed from his eyes, he not only
intimates that he passed sleepless nights, but that he had so contended
against nature itself, as to defraud himself of necessary repose.
42. Except the God of my father. Jacob here ascribes it to the favor of
God, that he was not about to return home entirely empty; whereby he
not only aggravates the sin of Laban, but meets an objection which
might seem at variance with his complaints. He therefore denies that he
has been made rich by the kindness of his father-in-law; but testifies
that he has been favourably regarded by the Lord: as if he had said, I
owe it not to thee, that thou hast not further injured me; but God, who
is propitious to me, has withstood thee. Now, since God is not the
defender of unfaithfulness, nor is wont to help the wicked, the
integrity of Jacob may be ascertained from the fact that God interposed
as his vindicator. It is also to be observed, that by expressly
distinguishing the God of Abraham from all fictitious gods, he declares
that there is no other true God: by which he, at the same time, proves
himself to be a truly pious worshipper. The expression "the fear of
Isaac," is to be taken passively for the God whom Isaac revered; just
as, on account of the reverence due to him, he is called the "fear and
the dread" of his people. [98] A similar expression occurs immediately
after, in the same chapter. Now the pious, while they fear God, are by
no means horror -- struck at his presence, like the reprobates; but
trembling at his judgment, they walk circumspectly before him.
God has seen my affliction, and the labor of my hands. This was spoken
from a pious feeling that God would bring help to him when afflicted,
if he should conduct himself with fidelity and honesty. Therefore, in
order that the Lord may sustain us with his favor, let us learn to
discharge our duty rightly; let us not flee from our proper work; and
let us not refuse to purchase peace by submitting to many
inconveniences. Further, if they from whom we have deserved well treat
us severely and unjustly, let us bear our cross in hope and in silence,
until the Lord shall succor us: for he will never forsake us, as the
whole Scripture testifies. But Jacob distinctly presses his
father-in-law with his own confession. For why had God rebuked him,
unless because he was persecuting an innocent man in defiance of
justice and equity; for as I have lately intimated, it is abhorrent to
the nature of God to favor evil and unjust causes.
43. These daughters are my daughters. Laban begins now to speak in a
manner very different from before: he sees that he has no farther
ground of contention. Therefore, being convinced, he buries all strife,
and glides into placid and amicable discourse. "Why," he asks, "should
I be hostile to thee, when all things between us are common? Shall I
rage against my own bowels? For both thy wives and thy children are my
own blood; wherefore I ought to be affected towards you, as if you all
were part of myself." [99] He now answers like an honorable man.
Whence, then, has this humanity so suddenly sprung up in the breast of
him who lately had been hurried onward, without any respect to right or
wrong, to ruin Jacob; unless it were, that he knew Jacob to have acted
towards him with fidelity, and to have been at length compelled by
necessity to adopt the design of departing by stealth? And this was an
indication that he was not absolutely desperate: for we may find many
persons of such abandoned impudence, that though overcome and silenced
by arguments, they yet do not cease to rush headlong in insane
rebellion. From this passage we infer, that although avarice and other
sinful affections take away judgment and soundness of mind; there yet
remains a knowledge of truth engraven on the souls of men, which being
stirred up emits scintillations, to prevent the universal triumph of
depravity. If any one before had said, What does thou, Laban? What
brutality is this to rage against thine own bowels? the remonstrance
would not have been heard, for he burned with headstrong fury. But now
he voluntarily suggests this to himself, and proclaims what he would
have been unwilling to hear from another. It appears, then, that the
light of justice which now breaks forth, had been smothered in his
mind. In short, it is self-love alone which blinds us; because we all
judge aright where personal interests are not concerned. If, however,
it should so happen that we are for a time in perplexity, we must still
seek to obey the dictates of reason and justice. But if any one hardens
himself in wickedness, the interior and hidden knowledge, of which I
have spoken, will yet remain engraven in his mind, and will suffice for
his condemnation.
44. Let us make a covenant, I and thou. Laban here acts as men
conscious of guilt are wont to do, when they wish to guard themselves
against revenge: and this kind of trepidation and anxiety is the just
reward of evil deeds. Besides, wicked men always judge of others from
their own disposition: whence it happens that they have fears on all
sides. Moses before relates a somewhat similar example, when Abimelech
made a covenant with Isaac. Wherefore we must take the greater care, if
we desire to possess tranquil minds, that we act sincerely and without
injury towards our neighbors. Meanwhile Moses shows how placable Jacob
was, and how easily he permitted himself to be conciliated. He had
endured very many and grievous wrongs; but now, forgetting all, he
freely stretches out the hand of kindness: and so far is he from being
pertinacious in defending his own right, that he, in a manner,
anticipates Laban himself, being the first to take a stone, and set it
up for a pillar. And truly it becomes the children of God, not only
with alacrity to embrace peace, but even ardently to search for it, as
we are commanded in Psalm 34:14 [100] As to the heap of stones, it was
always the practice to use some ceremony which might confirm the
compact on both sides; on this occasion a heap of stones is raised, in
order that the memory of the covenant might be transmitted to
posterity. That Jacob took part in this was a proof, as we have said,
of a mind disposed to peace. He freely complained, indeed, when it was
right to do so; but when the season of pacification arrived, he showed
that he cherished no rancour. Moses, in relating afterwards that they
did eat there, upon the heap, does not observe the order of the
history. For, on both sides, the conditions of the covenant were agreed
upon and declared, before the feast was celebrated: but this figure of
speech (as we have before seen) was sufficiently in use.
47. And Laban called it. Each, in his own language, gives a name, of
the same signification, to the heap. Whence it appears, that Laban used
the Syrian tongue, though born of the race of Heber. But it is not
wonderful that he, dwelling among Syrians, should have accustomed
himself to the language as well as to the manners of the Syrians. And a
little before, he is twice called a Syrian; as if Moses would describe
him as degenerate, and alienated from the Hebrews. But this seems by no
means accordant with the previous history, where we read that the
daughters of Laban gave Hebrew names to their sons. Yet the solution is
not difficult; for since the affinity between these languages was
great, the inflection of one word into another was easy: besides, if
the wives of Jacob were tractable, it is not surprising that they
should have learned his language. And beyond doubt, he would himself
make a point of this matter: seeing he knew that his family was
separated from the rest of the nations. Moses, in using the name of
Galeed, does it proleptically; for since he was writing for his own
times, he does not scruple to give it the generally received name.
Moreover we hence infer, that ceremonies and rites ought to refer to
that which those who use them mutually agree upon. Which rule also
ought to be applied to the sacraments; because if the word by which God
enters into covenant with us be taken away, useless and dead figures
will alone remain.
49. The Lord watch between me and thee. Laban commits to the judgment
of God, for vengeance, whatever offense either of them should be guilty
of against the other in his absence; as if he would say, "Though the
knowledge of the injury should not reach me, because I shall be far
distant, yet the Lord, who is everywhere present, will behold it."
Which sentiment he more clearly expresses afterwards, when he says, "No
one is with us; God will be witness between me and thee." By which
words he means, that God will be a severe avenger of every wickedness,
though there should be no judge upon earth to decide the cause. And
certainly if there were any religion flourishing within us, the
presence of God would influence us far more than the observation of
men. But it arises from the brutal stupidity of our flesh, that we
reverence men only; as if we might mock God with impunity, when we are
not convicted by the testimony of men. If, then, this common feeling of
nature dictated to Laban, that the frauds which were hidden from men
would come into judgment before God; we who enjoy the light of the
gospel should indeed be ashamed to seek a covert for our fallacies.
Hence also, we gather the legitimate use of an oath, which the Apostle
declares in his epistle to the Hebrews; namely, that men, in order to
put an end to their controversies, resort to the judgment of God.
50. If thou shalt take other wives besides my daughters. Laban declares
that it would be a species of perfidy, if Jacob should take to himself
any other wives. But he had himself compelled Jacob to the act of
polygamy: for whence was it that the holy man had more wives than one,
except that Leah had been craftily substituted in the place of Rachel?
But he now, from a pure sentiment of nature, condemns the fault, of
which, blinded by avarice, he had wickedly been the author. And
certainly, when the bond of marriage is broken, than which none among
men is more sacred, the whole of human society sinks into decay.
Wherefore, those fanatical men, who, at this day, delight to defend
polygamy, have no need of any other judge than Laban.
53. The God of Abraham. It is indeed rightly and properly done, that
Laban should adjure Jacob by the name of God. For this is the
confirmation of covenants; to appeal to God on both sides, that he may
not suffer perfidy to pass unpunished. But he sinfully blends idols
with the true God, between whom there is nothing in common. Thus,
truly, men involved in superstitions, are accustomed to confound
promiscuously sacred things with profane, and the figments of men with
the true God. He is compelled to give some honor to the God of Abraham,
yet he lies plunged in his own idolatrous pollution; and, that his
religion may not appear the worse, he gives it the color of antiquity.
For in calling him the God of his father, he boasts that this God was
handed down to him from his ancestors. Meanwhile Jacob does not swear
superstitiously. For Moses expressly declares, that he sware only by
"the fear of Isaac;" whence we learn that he did not assent to the
preposterous form of oath dictated by his father-in-law; no too many
do, who, in order to gain the favor of the wicked, pretend to be of the
same religion with them. But when once the only God is made known to
us, we wickedly suppress his truth, unless by its light all the clouds
of error are dispersed.
54. And called his brethren to eat bread. In courteously receiving his
kindred, by whom he had been ill-treated, as his guests, Jacob showed
his kindness. Moses also intimates that it was by the special favor of
God that, after the most dreadful storm which threatened the holy man
with destruction, a placid serenity suddenly shone forth. To the same
cause is to be assigned what immediately follows, that Laban departed
in a friendly manner: for by this method the Lord openly manifested
himself as the guardian of his servant, seeing that he wonderfully
delivered him as a lost sheep out of the jaws of the wolf. And truly,
not only was the fury of Laban appeased; but he put on paternal
affection, as if he had been changed into a new man.
55. And blessed them. The character of the person is here to be
noticed, because Laban, who had lapsed from true piety, and was a man
of unholy and wicked manners, yet retained the habit of giving his
blessing. For we are hereby taught, that certain principles of divine
knowledge remain in the hearts of the wicked, so that no excuse may be
left to them on the ground of ignorance; for the custom of pronouncing
a blessing arises hence, that men are certainly persuaded that God
alone is the author of all good things. For although they may proudly
arrogate what they please to themselves; yet when they return to their
right mind, they are compelled, whether they will or no, to acknowledge
that all good proceeds from God alone.
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[92] The word in the original is harsh, "prostituit."
[93] See the subject of Teraphim discussed at length in Rivetus, who
confirms the opinion of Calvin by arguments and illustrations drawn
from learned writers. Exercitatio cxxxii. -- Ed.
[94] Et furatus est Jahacob cor Laban. The margin of the English
translation renders the passage in the same way, "And Jacob stole away
the heart of Laban." To this translation the remards of Calvin apply.
He understands the passage, however, in the sense which the English
version of the text gives. -- Ed.
[95] "Doubtless this pursuit, undertaken with such vehemence by Laban,
was for the purpose of bringing back Jacob with all his family and all
his wealth, and under the pretext that he had taken flight and had been
guilty of theft, to retain him henceforth as a captive, and to subject
him to perpetual slavery." -- Rivetus in Genesis.
[96] "Wonderful is the madness of idolatry. He confesses that those
whom he calls his gods, might yet be carried off by theft. It was the
part of impiety that he worshipped idols; but it was the part of the
folly that he declared those to be gods, who were unable to preserve
themselves from being stolen." -- Rivetus in Gen., p. 656.
[97] "Jacob might cover himself with the shield of his own innocence;
but it was not large enough to cover all others, not even his most
beloved wife, whom he, in ignorance, adjudicates to death, and
incautiously gives sentence against her." -- Rivetus in Gen, p. 657.
[98] Isaiah 8:13. "Sanctify the Lord of hosts himself; and let him be
your fear, and let him be your dread."
[99] Acsi gererem omnium personam. "As if I bore the person or
character of all," perhaps, "as your representative -- the one who
personates you." Yet, in the translation, the sense is given which
will, perhaps, on the whole, be most intelligible to the reader. -- Ed.
[100] "Depart from evil and do good; seek peace and pursue it."
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CHAPTER 32.
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Genesis 32:1-32
1. And Jacob went on his way, and the angels of God met him.
1. Postea Iahacob abiit in viam suam, et occurrerunt ei Angeli Dei.
2. And when Jacob saw them, he said, This is God's host: and he called
the name of that place Mahanaim.
2. Et dixit Iahacob, quando vidit eos, Castra Dei sunt haec: et vocavit
nomen loci illius Mahanaim.
3. And Jacob sent messengers before him to Esau his brother unto the
land of Seir, the country of Edom.
3. Misit autem Iahacob nuntios ante se ad Esau fratrem suum ad terram
Sehir in regionem Edom.
4. And he commanded them, saying, Thus shall ye speak unto my lord
Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and
stayed there until now:
4. Et praecepit eis dicendo, Sic dicentis domino meo Esau, Sic dixit
servus tuus Iahacob, Cum Laban havitavi et moratus sum huc usque.
5. And I have oxen, and asses, flocks, and menservants, and
womenservants: and I have sent to tell my lord, that I may find grace
in thy sight.
5. Et sunt mihi boves et asini, pecudes et servi, et ancillae, et misi
ut nuntiarem domino meo, ut invenirem gratiam in oculis tuis.
6. And the messengers returned to Jacob, saying, We came to thy brother
Esau, and also he cometh to meet thee, and four hundred men with him.
6. Reversi autem sunt nuntii ad Iahacob, dicendo, Venimus ad fratrem
tuum, ad Essau, et etiam pergit in occursum tuum, et quadringenti viri
cum eo.
7. Then Jacob was greatly afraid and distressed: and he divided the
people that was with him, and the flocks, and herds, and the camels,
into two bands;
7. Et timuit Iahacob valde, et angustiis affectus est; et divisit
populum, qui erat secum, et pecudes, et boves, et camelos in duas
turmas.
8. And said, If Esau come to the one company, and smite it, then the
other company which is left shall escape.
8. Dixit enim, Si veniret Essau ad turmam unam, et percusserit eam,
turma, quae remanserit, evadet.
9. And Jacob said, O God of my father Abraham, and God of my father
Isaac, the LORD which saidst unto me, Return unto thy country, and to
thy kindred, and I will deal well with thee:
9. Et dixit Iahacob, Deus patris mei Abraham, et Deus patris mei Ishac,
Domine, qui dixisti ad me, Revertere ad terram tuam et cognationem
tuam, et benefaciam tibi.
10. I am not worthy of the least of all the mercies, and of all the
truth, which thou hast shewed unto thy servant; for with my staff I
passed over this Jordan; and now I am become two bands.
10. Minor sum cunctis misericordiis, et omni veritate, quam fecisti cum
servo tuo: quai in baculo meo transivi Iordanem hunc, et nunc factus
sum in duas turmas.
11. Deliver me, I pray thee, from the hand of my brother, from the hand
of Esau: for I fear him, lest he will come and smite me, and the mother
with the children.
11. Erue me nunc de manu fratris mei, de manu Esau: timeo enim eum, ne
ferte veniat, et percutiat me, matremque cum filiis.
12. And thou saidst, I will surely do thee good, and make thy seed as
the sand of the sea, which cannot be numbered for multitude.
12. Et tu dixisti, Benefaciendo benefaciam tibi, et ponam semen tuum
sicut arenam maris, quae non numeratur prae multitudine.
13. And he lodged there that same night; and took of that which came to
his hand a present for Esau his brother;
13. Et pernoctavit ibi nocte ipsa, et accepit ex iis, quae occurrebant
ad manum suam, manus mittendum ad Esau fratrem suum.
14. Two hundred she goats, and twenty he goats, two hundred ewes, and
twenty rams,
14. Capras ducentas et hircos viginti, oves ducentas et arietes
viginti:
15. Thirty milch camels with their colts, forty kine, and ten bulls,
twenty she asses, and ten foals.
15. Camelos lactantes, et pullos earum triginta: vaccas quadraginta, et
juvencos decem: asinas viginti, et pullos decem.
16. And he delivered them into the hand of his servants, every drove by
themselves; and said unto his servants, Pass over before me, and put a
space betwixt drove and drove.
16. Et dedit in manum servorum suorum, singulos greges seorsum:
dixitque ad servos suos, Transite ante me, et interstitium ponetis
inter gregem et gregem.
17. And he commanded the foremost, saying, When Esau my brother meeteth
thee, and asketh thee, saying, Whose art thou? and whither goest thou?
and whose are these before thee?
17. Et praecepit primo, dicendo, Si occurrerrit tibi Esau frater meus,
et interrogaverit to, dicendo, Cujus es, et quo pergis, et cujus sunt
ista ante to?
18. Then thou shalt say, They be thy servant Jacob's; it is a present
sent unto my lord Esau: and, behold, also he is behind us.
18. Dices, Servi tui Iahacob munus est, missum ad dominum meum Esau: et
ecce etiam ipse est post nos.
19. And so commanded he the second, and the third, and all that
followed the droves, saying, On this manner shall ye speak unto Esau,
when ye find him.
19. Praecepit etiam secundo, etiam tertio, etiam cunctis pergentibus
post greges, dicendo, Secundum verbum hoc loquemini ad Esau, quando
invenietis eum.
20. And say ye moreover, Behold, thy servant Jacob is behind us. For he
said, I will appease him with the present that goeth before me, and
afterward I will see his face; peradventure he will accept of me.
20. Et dicetis etiam, Ecce servus tuus Iahacob est post nos: dixit
enim, Placabo faciem ejus munere, quod vadit ante me, et postea videbo
faciem ejus, si forte suscipiat faciem meam.
21. So went the present over before him: and himself lodged that night
in the company.
21. Transivit itaque munus ante eum: et ipse pernoctavit nocte ipsa cum
turma.
22. And he rose up that night, and took his two wives, and his two
womenservants, and his eleven sons, and passed over the ford Jabbok.
22. Et surrexit nocte ipsa, et accepit duas uxores suas, et duas
ancillas suas, et undecim liberos suos, et transivit vadum Jaboc.
23. And he took them, and sent them over the brook, and sent over that
he had.
23. Et accepit eos, et transire fecit eos torrentem, transire, inquam,
fecit omnia quae erant sibi.
24. And Jacob was left alone; and there wrestled a man with him until
the breaking of the day.
24. Porro remansit Iahacob solus ipse: et luctatus est vir cum eo,
donec ascendit aurora.
25. And when he saw that he prevailed not against him, he touched the
hollow of his thigh; and the hollow of Jacob's thigh was out of joint,
as he wrestled with him.
25. Et vidit quod non praevaleret ei, et tetigit palam femoris ejus, et
movit se pala femoris Iahacob, luctante illo cum eo.
26. And he said, Let me go, for the day breaketh. And he said, I will
not let thee go, except thou bless me.
26. Tunc dixit, Dimitte me, quia ascendit aurora. Cui respondit, Non
dimittam to, nisi benedixeris mihi.
27. And he said unto him, What is thy name? And he said, Jacob.
27. Et dixit ad eum, Quod est nomen tuum? Et ait, Iahacob.
28. And he said, Thy name shall be called no more Jacob, but Israel:
for as a prince hast thou power with God and with men, and hast
prevailed.
28. Tunc dixit, Non Iahacob dicetur ultra nomen tuum, sed Israel: quia
princeps fuisti cum Deo, et hominibus praevalebis.
29. And Jacob asked him, and said, Tell me, I pray thee, thy name. And
he said, Wherefore is it that thou dost ask after my name? And he
blessed him there.
29. Et interrogavit Iahacob, et dixit, Indica, quaeso, nomen tuum. Et
dixit, Utquid interrogas de nomine meo? et benedixit ei illic.
30. And Jacob called the name of the place Peniel: for I have seen God
face to face, and my life is preserved.
30. Vocavit ergo Iahacob nomen loci, Peniel: quia vidi Deum facie ad
faciem, et evasit anima mea.
31. And as he passed over Penuel the sun rose upon him, and he halted
upon his thigh.
31. Et ortus est ei sol, quando transivit Penuel, et claudicabat in
femore suo.
32. Therefore the children of Israel eat not of the sinew which shrank,
which is upon the hollow of the thigh, unto this day: because he
touched the hollow of Jacob's thigh in the sinew that shrank.
32. Idciro non comedunt filii Israel nervum contractionis, qui est in
pala femoris, usque ad diem hanc: quia tetigit palam femoris Iahacob in
nervo contractionis.
1. And Jacob went on his way. After Jacob has escaped from the hands of
his father-in-law, that is, from present death, he meets with his
brother, whose cruelty was as much, or still more, to be dreaded; for
by the threats of this brother he had been driven from his country; and
now no better prospect lies before him. He therefore proceeds with
trepidation, as one who goes to the slaughter. Seeing, however, it was
scarcely possible but that he should sink oppressed by grief, the Lord
affords him timely succor; and prepares him for this conflict, as well
as for others, in such a manner that he should stand forth a brave and
invincible champion in them all. Therefore, that he may know himself to
be defended by the guardianship of God, angels go forth to meet him,
arranged in ranks on both sides. Hebrew interpreters think that the
camp of the enemy had been placed on one side; and that the angels, or
rather God, stood on the other. But it is much more probable, that
angels were distributed in two camps on different sides of Jacob, that
he might perceive himself to be everywhere surrounded and fortified by
celestial troops; as in Psalm 34:7, it is declared that angels, to
preserve the worshippers of God, pitch their tents around them. Yet I
am not dissatisfied with the opinion of those who take the dual number
simply for the plural; understanding that Jacob was entirely surrounded
with an army of angels. Now the use of this vision was twofold; for,
first, since the holy man was very anxious about the future, the Lord
designed early to remove this cause of terror from him; or, at least,
to afford him some alleviation, lest he should sink under temptation.
Secondly, God designed, when Jacob should have been delivered from his
brother, so to fix the memory of the past benefit in his mind, that it
should never be lost. We know how prone men are to forget the benefits
of God. Even while God is stretching out his hand to help them,
scarcely one out of a hundred raises his eyes towards heaven. Therefore
it was necessary that the visible protection of God should be placed
before the eyes of the holy man; so that, as in a splendid theater, he
might perceive that he had been lately delivered, not by chance, out of
the hand of Laban; but that he had the angels of God fighting for him;
and might certainly hope, that their help would be ready for him
against the attempts of his brother; and finally, that, when the danger
was surmounted, he might remember the protection he had received from
them. This doctrine is of use to us all, that we may learn to mark the
invisible presence of God in his manifested favors. Chiefly, however,
it was necessary that the holy man should be furnished with new weapons
to endure the approaching contest. He did not know whether his brother
Esau had been changed for the better or the worse. But he would rather
incline to the suspicion that the sanguinary man would devise nothing
but what was hostile. Therefore the angels appear for the purpose of
confirming his faith in future, not less than for that of calling past
favors to his remembrance. The number of these angels also encourages
him not a little: for although a single angel would suffice as a
guardian for us, yet the Lord acts more liberally towards us. Therefore
they who think that each of us is defended by one angel only, wickedly
depreciate the kindness of God. And there is no doubt that the devil,
by this crafty device, has endeavored, in some measure, to diminish our
faith. The gratitude of the holy man is noted by Moses, in the fact
that he assigns to the place a name, (Galeed,) as a token of perpetual
remembrance.
3. And Jacob sent messengers. It now happened, by the providence of
God, that Esau, having left his father, had gone to Mount Seir of his
own accord; and had thus departed from the land of promise, by which
means the possession of it would remain void for the posterity of
Jacob, without slaughter among brethren. For it was not to be believed
that he had changed his habitation, either because he was compelled by
his father's command, or because he was willing to be accounted
inferior to his brother. I rather conjecture that he had become greatly
enriched, and that this induced him to leave his father's house. For we
know that profane persons and men of this world so vehemently pant for
present advantages, that when anything offers itself in accordance with
their desire, they are hurried towards it with a brutish impetuosity.
Esau was imperious and ferocious; he was incensed against his mother;
had shaken off all reverence for his father, and knew that he was
himself also obnoxious to them both: his wives were engaged in
incessant contentions; it seemed to him hard and troublesome, to be in
the condition of a child in the family, when he was now advancing to
old age; for proud men do not regard themselves as free, so long as any
one has the preeminence over them. Therefore, in order to pass his life
free from the authority of others, he chose to live in a state of
separation from his father; and, allured by this attraction, he
disregarded the promised inheritance, and left the place for his
brother. I have said that this was done by the divine will: for God
himself declares by Malachi, that it was by a species of banishment
that Esau was led to Mount Seir. (Malachi 1:3) [101] For although he
departed voluntarily, yet, by the secret counsel of God was he deprived
of that land which he had earnestly desired. But, attracted by the
present lust of dominion, he was blinded in his choice; since the land
of Seir was mountainous and rugged, destitute of fertility and
pleasantness. Moreover, he would appear to himself a great man, in
giving his own name to the country. Nevertheless, it is probable that
Moses called that country the land of Edom by the figure prolepsis,
because it afterwards began to be so called. The question now occurs,
Whence did Jacob know that his brother dwelt in that region? Though I
assert nothing as certain; yet the conjecture is probable, that he had
been informed of it by his mother; for, in the great number of her
servants, a faithful messenger would not be wanting. And it is easily
gathered from the words of Moses, that Jacob, before he had entered the
land, knew the fact respecting the new residence of his brother. And we
know that many things of this kind were omitted by Moses, which may
easily suggest themselves to the mind of the reader.
4. Thus shall ye speak unto my lord Esau. Moses here relates the
anxiety of Jacob to appease his brother. For this suppliant deprecation
was extorted only by great and severe torture of mind. It seems,
however, to be an absurd submission, whereby he cedes to his brother
that dominion for which he had contended at the hazard of his life. For
if Esau has the primogeniture, what does Jacob reserve for himself? For
what end did he bring upon himself such hatred, expose himself to such
dangers, and at length endure twenty years of banishment, if he does
not refuse to be in subjection to his brother? I answer, that though he
gives up the temporal dominion, he yields nothing of his right to the
secret benediction. He knows that the effect of the divine promise is
still suspended: and therefore, being content with the hope of the
future inheritance, he does not hesitate, at present, to prefer his
brother in honor to himself, and to profess himself his brother's
servant. Nor was there anything feigned in these words; because he was
willing to bear his brother on his shoulders; so that he might not lose
his own future right, which was as yet concealed.
5. I have oxen. Jacob does not proclaim his riches for the sake of
boasting, but that by this method Esau might be inclined to humanity.
For it would have been exceedingly disgraceful, cruelly to drive away
one who had been enriched, by the favor of God, in a distant land.
Besides, he cuts off occasion of future emulation: for if he had come
empty and famishing, Esau might conceive fresh indignation against him,
through fear of the expense which might be entailed on himself.
Therefore Jacob declares, that he does not come for the purpose of
consuming his father's substance, nor of being made rich by his
brother's ruin: as if he had said, "Let thy earthly inheritance be
secure; thy claim shall not be injured by me; only suffer me to live."
By this example we are taught in what way we are to cultivate peace
with the wicked. The Lord does not indeed forbid us to defend our own
right, so far as our adversaries allow; but we must rather recede from
that right, than originate contention by our own fault.
6. And the messengers returned. Esau advances to meet his brother with
a feeling of benevolence: but Jacob, reflecting on his cruel ferocity,
inflated spirits, and savage threats, expects no humanity from him. And
the Lord willed that the mind of his servant should be oppressed by
this anxiety for a time, although without any real cause, in order the
more to excite the fervor of his prayer. For we know what coldness, on
this point, security engenders. Therefore, lest our faith, being
stirred up by no stimulants, should become torpid, God often suffers us
to fear things which are not terrible in themselves. For although he
anticipates our wishes, and opposes our evils, he yet conceals his
remedies until he has exercised our faith. Meanwhile it is to be noted,
that the sons of God are never endued with a constancy so steadfast,
that the infirmity of the flesh does not betray itself in them. For
they who fancy that faith is exempt from all fear, have had no
experience of the true nature of faith. For God does not promise that
he will be present with us for the purpose of removing the sense of our
dangers, but in order that fear may not prevail, and overwhelm us in
despair. Moreover our faith is never so firm at every point, as to
repel wicked doubts and sinful fears, in the way that might be wished.
7. And he divided the people. Moses relates that Jacob formed his plans
according to the existing state of affairs. He divides his family into
two parts, [102] and puts his maids in the foremost place, that they
may bear the first assault, if necessary; but he places his free wives
further from the danger. Hence indeed we gather, that Jacob was not so
overcome with fear as to be unable to arrange his plans. We know that
when a panic seizes the mind, it is deprived of discretion; and they
who ought to look after their own concerns, become stupid and
inanimate. Therefore it proceeded from the spirit of faith that Jacob
interposed a certain space between the two parts of his family, in
order that if any destruction approached, the whole seed of the Church
might not perish. For by this scheme, he offered the half of his family
to the slaughter, that, at length, the promised inheritance might come
to the remainder who survived.
9. O God of my father Abraham. Having arranged his affairs as the
necessity of the occasion suggested, he now retakes himself to prayer.
And this prayer is evidence that the holy man was not so oppressed with
fear as to prevent faith from proving victorious. For he does not, in a
hesitating manner, commend himself and his family to God; but trusting
both to God's promises and to the benefits already received, he casts
his cares and his troubles into his heavenly Father's bosom. We have
declared before, what is the point aimed at in assigning these titles
to God; in calling God the God of his fathers Abraham and Isaac, and
what the terms mean; namely, that since men are so far removed from
God, that they cannot, by their own power, ascend to his throne, he
himself comes down to the faithful. God in thus calling himself the God
of Abraham and Isaac, graciously invites their son Jacob to himself:
for, access to the God of his fathers was not difficult to the holy
man. Again, since the whole world had sunk under superstition, God
would have himself to be distinguished from all idols, in order that he
might retain an elect people in his own covenant. Jacob, therefore, in
expressly addressing God as the God of his fathers, places fully before
himself the promises given to him in their person, that he may not pray
with a doubtful mind, but may securely rely on this stay, that the heir
of the promised blessing will have God propitious towards him. And
indeed we must seek the true rule of prayer in the word of God, that we
may not rashly break through to Him, but may approach him in the manner
in which he has revealed himself to us. This appears more clearly from
the adjoining context, where Jacob, recalling the command and promise
of God to memory, is supported as by two pillars. Certainly the
legitimate method of praying is, that the faithful should answer to God
who calls them; and thus there is such a mutual agreement between his
word and their vows, that no sweeter and more harmonious symphony can
be imagined. "O Lord," he says, "I return at thy command: thou also
didst promise protection to me returning; it is therefore right that
thou shouldest become the guide of my journey." This is a holy
boldness, when, having discharged our duty according to God's calling,
we familiarly ask of him whatsoever he has promised; since he, by
binding himself gratuitously to us, becomes in a sense voluntarily our
debtor. But whoever, relying on no command or promise of God, offers
his prayers, does nothing but cast vain and empty words into the air.
This passage gives stronger confirmation to what has been said before,
that Jacob did not falsely pretend to his wives, that God had commanded
him to return. For if he had then spoken falsely, no ground of hope
would now be left to him. But he does not scruple to approach the
heavenly tribunal with this confidence, that he shall be protected by
the hand of God, under whose auspices he had ventured to return to the
land of Canaan.
10. I am not worthy of the least of all the mercies [103] Although this
expression sounds harsh to Latin ears, the sense is not obscure. Jacob
confesses, that greater mercies of God had been heaped upon him than he
had dared to hope for: and therefore, far be it from him that he should
plead anything of dignity or merit, for the purpose of obtaining what
he asks. He therefore says, that he is less than God's favors; because
he felt himself to be unworthy of those excellent gifts which the Lord
had so liberally bestowed upon him. Moreover, that the design of the
holy patriarch may more clearly appear, the craft of Satan is to be
observed: for, in order to deter us from praying, through a sense of
our unworthiness, he would suggest to us this thought, "Who art thou
that thou shouldst dare to enter into the presence of God?" Jacob early
anticipates this objection, in declaring beforehand that he is unworthy
of God's former gifts, and at the same time acknowledges that God is
not like men, in ever becoming weary to continue and increase his acts
of kindness. Meanwhile, Jacob collects materials for confidence from
the fact, that he has so often found God benignant towards him.
Therefore, he had a double end in view; first, because he wished to
counteract the distrust which might steal upon him in consequence of
the magnitude of God's gifts; and then, he turns those gifts to a
different purpose, to assure himself that God would be the same to him
that he had hitherto been. He uses two words, mercies and truth, to
show that God is inclined by his mere goodness to benefit us; and in
this way proves his own faithfulness. This combination of mercy with
truth frequently occurs in the Scriptures, to teach us that all good
things flow to us through the gratuitous favor of God; but that we are
made capable of receiving them, when by faith we embrace his promises.
For with my staff [104] Jacob does not enumerate separately the mercies
of God, but under one species comprises the rest; namely, that whereas
he had passed over Jordan, a poor and solitary traveler, he now returns
rich, and replenished with abundance. The antithesis between a staff
and two troops is to be noticed; in which he compares his former
solitude and poverty with his present affluence.
11. Deliver me. After he has declared himself to be bound by so many of
God's benefits that he cannot boast of his own merits, and thus raised
his mind to higher expectation, he now mentions his own necessity, as
if he would say, "O Lord, unless thou choosest to reduce so many
excellent gifts to nothing, now is the time for thee to succor one, and
to avert the destruction which, through my brother, is suspended over
me." But having thus expressed his fear, he adds a clause concerning
the blessing promised him, that he may confirm himself in the promises
made to him. To slay the mother with the children, I suppose to have
been a proverbial saying among the Jews, which means to leave nothing
remaining. It is a metaphor taken from birds, when hawks seize the
young with their dams, and empty the whole nest. [105]
13. And took of that which came to his hand. In endeavoring to appease
his brother by presents, he does not act distrustfully, as if he
doubted whether he should be safe under the protection of God. This,
indeed, is a fault too common among men, that when they have prayed to
God, they turn themselves hither and thither, and contrive vain
subterfuges for themselves: whereas the principal advantage of prayer
is, to wait for the Lord in silence and quietness. But the design of
the holy man was not to busy and to vex himself, as one discontented
with the sole help of God. For although he was certainly persuaded that
to have God propitious to him would alone be sufficient, yet he did not
omit the use of the means which were in his power, while leaving
success in the hand of God. For though by prayer we cast our cares upon
God, that we may have peaceful and tranquil minds; yet this security
ought not to render us indolent. For the Lord will have all the aids
which he affords us applied to use. But the diligence of the pious
differs greatly from the restless activity of the world; because the
world, relying on its own industry, independently of the blessing of
God, does not consider what is right or lawful; moreover it is always
in trepidation, and by its bustling, increases more and more its own
disquietude. The pious, however, hoping for the success of their labor,
only from the mercy of God, apply their minds in seeking out means, for
this sole reason, that they may not bury the gifts of God by their own
torpor. When they have discharged their duty, they still depend on the
same grace of God; and when nothing remains which they can attempt,
they nevertheless are at rest.
14. Two hundred she-goats. Hence we perceive the value which Jacob set
upon the promise given to him, seeing he does not refuse to make so
great a sacrifice of his property. We know that those things which are
obtained with great toil and trouble are the more highly esteemed. So
that generally they who are enriched by their own labor are
proportionally sparing and tenacious. It was, however, no trivial
diminution even of great wealth, to give forty cows, thirty camels with
their young, twenty bulls, and as many asses with their foals, two
hundred she-goats, and as many sheep, with twenty rams, and the same
number of he-goats. But Jacob freely lays upon himself this tax, that
he may obtains a safe return to his own country. Certainly it would not
have been difficult to find some nook where he might live with his
property entire: and an equally commodious habitations might have been
found elsewhere. But, that he might not lose the benefit of the
promise, he purchases, at so great a price, from his brother, a
peaceable abode in the land of Canaan. Therefore should we be ashamed
of our effeminacy and tardiness, who wickedly turn aside from the duty
of our calling, as soon as any loss is to be sustained. With a clear
and loud voice the Lord commands us to do what he pleases; but some,
because they find it troublesome to take up their burdens, lie in
idleness; pleasures also keep back some; riches or honors impede
others; finally, few follow God, because scarcely one in a hundred will
bear to be losers. In putting a space between the messengers, and in
sending them at different times from each other, he does it to mitigate
by degrees the ferocity of his brother: Whence we infer again, that he
was not so seized with fear, as to be unable prudently to order his
affairs.
22. And he rose up that night. After he has prayed to the Lord, and
arranged his plans, he now takes confidence and meets the danger. By
which example the faithful are taught, that whenever any danger
approaches, this order of proceeding is to be observed; first, to
resort directly to the Lord; secondly, to apply to immediate use
whatever means of help may offer themselves; and thirdly, as persons
prepared for any event, to proceed with intrepidity whithersoever the
Lord commands. So Jacob, that he might not fail in this particular,
does not dread the passage which he perceives to be full of hazard,
but, as with closed eyes, pursues his course. Therefore, after his
example, we must overcome anxiety in intricate affairs, lest we should
be hindered or retarded in our duty. He remains alone, -- having sent
forward his wives and children, [106] -- not that he might himself
escape if he heard of their destruction, but because solitude was more
suitable for prayer. And there is no doubt that, fearing the extremity
of his peril, he was completely carried away with the ardor of
supplication to God.
24. There wrestled a man with him [107] Although this vision was
particularly useful to Jacob himself, to teach him beforehand that many
conflicts awaited him, and that he might certainly conclude that he
should be the conqueror in them all; there is yet not the least doubt
that the Lord exhibited, in his person, a specimen of the temptations
-- common to all his people -- which await them, and must be constantly
submitted to, in this transitory life. Wherefore it is right to keep in
view this designs of the vision, which is to represent all the servants
of God in this world as wrestlers; because the Lord exercises them with
various kinds of conflicts. Moreover, it is not said that Satan, or any
mortal man, wrestled with Jacob, but God himself: to teach us that our
faith is tried by him; and whenever we are tempted, our business is
truly with him, not only because we fight under his auspices, but
because he, as an antagonist, descends into the arena to try our
strength. This, though at first sight it seems absurd, experience and
reason teaches us to be true. For as all prosperity flows from his
goodness, so adversity is either the rod with which he corrects our
sins, or the test of our faith and patience. And since there is no kind
of temptations by which God does not try his faithful people, the
similitude is very suitable, which represents him as coming, hand to
hand, to combat with them. Therefore, what was once exhibited under a
visible form to our father Jacob, is daily fulfilled in the individual
members of the Church; namely, that, in their temptations, it is
necessary for them to wrestle with God. He is said, indeed, to tempt us
in a different manner from Satan; but because he alone is the Author of
our crosses and afflictions, and he alone creates light and darkness,
(as is declared in Isaiah,) he is said to tempt us when he makes a
trial of our faith. But the question now occurs, Who is able to stand
against an Antagonist, at whose breath alone all flesh perishes and
vanishes away, at whose look the mountains melt, at whose word or beck
the whole world is shaken to pieces, and therefore to attempt the least
contest with him would be insane temerity? But it is easy to untie the
knot. For we do not fight against him, except by his own power, and
with his own weapons; for he, having challenged us to this contest, at
the same time furnishes us with means of resistance, so that he both
fights against us and for us. In short, such is his apportioning of it
is conflict, that, while he assails us with one hand, he defends us
with the other; yea, inasmuch as he supplies us with more strength to
resist than he employs in opposing us, we may truly and properly say,
that he fights against us with his left hand, and for us with his right
hand. For while he lightly opposes us, he supplies invincible strength
whereby we overcome. It is true he remains at perfect unity with
himself: but the double method in which he deals with us cannot be
otherwise expressed, than that in striking us with a human rod, he does
not put forth his full strength in the temptation; but that in granting
the victory to our faith, he becomes in us stronger than the power by
which he opposes us. And although these forms of expression are harsh,
yet their harshness will be easily mitigated in practice. For if
temptations are contests, (and we know that they are not accidental,
but are divinely appointed for us,) it follows hence, that God acts in
the character of an antagonist, and on this the rest depends; namely,
that in the temptation itself he appears to be weak against us, that he
may conquer in us. Some restrict this to one kind of temptation only,
where God openly and avowedly manifests himself as our adversary, as if
armed for our destruction. And truly, I confess, that this differs from
common conflicts, and requires, beyond all others, a rare, and even
heroic strength. Yet I include willingly every kind of conflict in
which God exercises the faithful: since in all they have God for an
antagonist, although he may not openly proclaim himself hostile unto
them. That Moses here calls him a man whom a little after he declares
to have been God, is a sufficiently usual form of speech. For since God
appeared under the form of a man, the name is thence assumed; just as,
because of the visible symbol, the Spirit is called a dove; and, in
turn, the name of the Spirit is transferred to the dove. That this
disclosure was not sooner made to the holy man, I understand to be for
this reason, because God had resolved to call him, as a soldier, robust
and skillful in war, to more severe contests. For as raw recruits are
spared, and young oxen are not immediately yoked to the plough; so the
Lord more gently exercises his own people, until, having gathered
strength, they become more inured to toil. Jacob, therefore, having
been accustomed to bear sufferings, is now led forth to real war.
Perhaps also, the Lord had reference to the conflict which was then
approaching. But I think Jacob was admonished, at his very entrance on
the promised land, that he was not there to expect a tranquil life for
himself. For his return to his own country might seem to be a kind of
release; and thus Jacob, like a soldier who had kept his term of
service, would have given himself up to repose. Wherefore it was highly
necessary for him to be taught what his future conditions should be.
We, also, are to learn from him, that we must fight during the whole
course of our life; lest any one, promising himself rest, should
wilfully deceive himself. And this admonition is very needful for us;
for we see how prone we are to sloth. Whence it arises, that we shall
not only be thinking of a truce in perpetual war; but also of peace in
the heat of the conflict, unless the Lord rouse us.
25. And when he saw that he prevailed not against him. Here is
described to us the victory of Jacob, which, however, was not gained
without a wound. In saying that the wrestling angel, or God, wished to
retire from the contest, because he saw he should not prevail, Moses
speaks after the manner of men. For we know that God, when he descends
from his majesty to us, is wont to transfer the properties of human
nature to himself. The Lord knew with certainty the event of the
contest, before he came down to engage in it; he had even already
determined what he would do: but his knowledge is here put for the
experience of the thing itself.
He touched the hollow of his thigh. Though Jacob gains the victory; yet
the angel strikes him on the thigh, from which cause he was lame even
to the end of his life. And although the vision was by night, yet the
Lord designed this mark of it to continue through all his days, that it
might thence appear not to have been a vain dream. Moreover, by this
sign it is made manifest to all the faithful, that they can come forth
conquerors in their temptations, only by being injured and wounded in
the conflict. For we know that the strength of God is made perfect in
our weakness, in order that our exaltation may be joined with humility;
for if our own strength remained entire, and there were no injury or
dislocation produced, immediately the flesh would become haughty, and
we should forget that we had conquered by the help of God. But the
wound received, and the weakness which follows it, compel us to be
modest.
26. Let me go. God concedes the praise of victory to his servant, and
is ready to depart, as if unequal to him in strength: not because a
truce was needed by him, to whom it belongs to grant a truce or peace
whenever he pleases; but that Jacob might rejoice over the grace
afforded to him. A wonderful method of triumphing; where the Lord, to
whose power all praise is entirely due, yet chooses that feeble man
shall excel as a conqueror, and thus raises him on high with special
eulogy. At the same time he commends the invincible perseverance of
Jacob, who, having endured a long and severe conflict, still
strenuously maintains his ground. And certainly we adopt a proper mode
of contending, when we never grow weary, till the Lord recedes of his
own accord. We are, indeed, permitted to ask him to consider our
infirmity, and, according to his paternal indulgence, to spare the
tender and the weak: we may even groan under our burden, and desire the
termination of our contests; nevertheless, in the meantime, we must
beware lest our minds should become relaxed or faint; and rather
endeavor, with collected mind and strength, to persist unwearied in the
conflict. The reason which the angel assigns, namely, that the day
breaketh, is to this effect, that Jacob may now that he has been
divinely taught by the nocturnal vision. [108]
I will not let thee go, except. Hence it appears, that at length the
holy man knew his antagonist; for this prayer, in which he asks to be
blessed, is no common prayer. The inferior is blessed by the greater;
and therefore it is the property of God alone to bless us. Truly the
father of Jacob did not otherwise bless him, than by divine command, as
one who represented the person of God. A similar office also was
imposed on the priests under the law, that, as ministers and expositors
of divine grace, they might bless the people. Jacob knew, then, that
the combatant with whom he had wrestled was God; because he desires a
blessing from him, which it was not lawful simply to ask from mortal
man. So, in my judgment, ought the place in Hosea (Hosea 12:3) to be
understood, Jacob prevailed over the angel, and was strengthened; he
wept, and made supplication to him. For the Prophet means, that after
Jacob had come off conqueror, he was yet a suppliant before God, and
prayed with tears. Moreover, this passage teaches us always to expect
the blessing of God, although we may have experienced his presence to
be harsh and grievous, even to the disjointing of our members. For it
is far better for the sons of God to be blessed, though mutilated and
half destroyed, than to desire that peace in which they shall fall
asleep, or than they should withdraw themselves from the presence of
God, so as to turn away from his command, that they may riot with the
wicked.
28. Thy name shall be called no more Jacob. Jacob, as we have seen,
received his name from his mother's womb, because he had seized the
heel of his brother's foot, and had attempted to hold him back. God now
gives him a new and more honorable name; not that he may entirely
abolish the other, which was a token of memorable grace, but that he
may testify a still higher progress of his grace. Therefore, of the two
names the second is preferred to the former, as being more honorable.
The name is derived from srh(sarah) or svr (sur,) which signifies to
rule, as if he were called a Prince of God: for I have said, a little
before, that God had transferred the praise of his own strength to
Jacob, for the purpose of triumphing in his person. The explanation of
the name which is immediately annexed, is thus given literally by
Moses, "Because thou hast ruled with, or, towards God and towards man,
and shalt prevail." Yet the sense seems to be faithfully rendered by
Jerome: [109] but if Jacob acted thus heroically with God, much more
should he prove superior to men; for certainly it was the purpose of
God to send forth his servant to various combats, inspired with the
confidence resulting from so great a victory, lest he should afterwards
become vacillating. For he does not merely impose a name, as risen are
accustomed to do, but with the name he gives the thing itself which the
name implies, that the event may correspond with it.
29. Tell me, I pray thee, thy name. This seems opposed to what is
declared above; for I have lately said, that when Jacob sought a
blessing, it was a token of his submission. Why, therefore, as if he
were of doubtful mind, does he now inquire the name of him whom he had
before acknowledged to be God? But the solution of the question is
easy; for, though Jacob does acknowledge God, yet, not content will an
obscure and slight knowledge, he wishes to ascend higher. And it is not
to be wondered at, that the holy man, to whom God had manifested
himself under so many veils and coverings, that he had not yet obtained
any clear knowledge of him, should break forth in this wish; nay, it is
certain that all the saints, under the law, were inflamed with this
desire. Such a prayer also of Manoah, is read in Judges 13:18, to which
the answer from God is added, except that there, the Lord pronounces
his name to be wonderful and secret, in order that Manoah may not
proceed further. The sum therefore is this, that though Jacob's wish
was pious, the Lord does not grant it, because the time of full
revelation was not yet completed: for the fathers, in the beginning,
were required to walk in the twilight of morning; and the Lord
manifested himself to them, by degrees, until, at length, Christ the
Sun of Righteousness arose, in whom perfect brightness shines forth.
This is the reason why he rendered himself more conspicuous to Moses,
who nevertheless was only permitted to behold his glory from behind:
yet because he occupied an intermediate place between patriarchs and
apostles, he is said, in comparison with them, to have seen, face to
face, the God Who had been hidden from the fathers. But now, since God
has approached more nearly unto us, our ingratitude is most impious and
detestable, if we do not run to meet with ardent desire to obtain such
great grace; as also Peter admonishes us in the first chapter of his
first epistle. (1 Peter 1:12,13.) It is to be observed, that although
Jacob piously desires to know God more fully, yet, because he is
carried beyond the bounds prescribed to the age in which he lived, he
suffers a repulse: for the Lord, cutting short his wish, commands him
to rest contented with his own blessing. But if that measure of
illumination which we have received, was denied to the holy man, how
intolerable will be our curiosity, if it breaks forth beyond the
contended limit now prescribed by God.
30. And Jacob called the name of the place [110] The gratitude of our
father Jacob is again commended, because he took diligent care that the
memory of God's grace should never perish. He therefore leaves a
monument to posterity, from which they might know that God had appeared
there; for this was not a private vision, but had reference to the
whole Church. Moreover, Jacob not only declares that he has seen the
face of God, but also gives thanks that he has been snatched from
death. This language frequently occurs in the Scriptures, and was
common among the ancient people; and not without reason; for, if the
earth trembles at the presence of God, if the mountains melt, if
darkness overspreads the heavens, what must happen to miserable men!
Nay, since the immense majesty of God cannot be comprehended even by
angels, but rather absorbs them; were his glory to shine on us it would
destroy us, and reduce us to nothing, unless he sustained and protected
us. So long as we do not perceive God to be present, we proudly please
ourselves; and this is the imaginary life which the flesh foolishly
arrogates to itself when it inclines towards the earth. But the
faithful, when God reveals himself to them, feel themselves to be more
evanescent than any smoke. Finally; would we bring down the pride of
the flesh, we must draw near to God. So Jacob confesses that, by the
special indulgence of God, he had been rescued from destruction when he
saw God. It may however be asked, "Why, when he had obtained so slight
a taste only of God's glory, he should boast that he had seen him, face
to face?" I answer, it is in no way absurd that Jacob highly celebrates
this vision above all others, in which the Lord had not so plainly
appeared unto him; and yet, if it be compared with the splendor of the
gospel, or even of the law, it will appear like sparks, or obscure
rays. The simple meaning then is, that he saw God in an unwonted and
extraordinary manner. Now, if Jacob so greatly exults and congratulates
himself in that slender measure of knowledge; what ought we to do at
this day, to whom Christ, the living image of God, is evidently set
before our eyes in the mirror of the gospel! Let us therefore learn to
open our eyes, lest we be blind at noonday, as Paul exhorts us in 2
Corinthians 3:1-4:1.
31. And he halted upon his thigh. It is probable, and it may be
gathered even from the words of Moses, that this halting was without
the sense of pain, in order that the miracle might be the more evident.
For God, in the flesh of his servant, has exhibited a spectacle to all
ages, from which the faithful may perceive that no one is such a
powerful combatant as not to carry away some wound after a spiritual
convict, for infirmity ever cleaves to all, that no one may be pleased
with himself above measure. Whereas Moses relates that the Jews
abstained from the shrunken sinew, or that part of the thigh in which
it was placed: this was not done out of superstition. [111] For that
age, as we know, was the infancy of the Church; wherefore the Lord
retained the faithful, who then lived, under the teaching of the
schoolmaster. And now, though, since the coming of Christ, our
condition is more free; the memory of the fact ought to be retained
among us, that God disciplined his people of old by external
ceremonies.
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[101] "I hated Esau, and laid his mountains and his heritage waste for
the dragons of the wilderness." -- English Translation.
[102] "Into two bands," more literally, "into two camps or
encampments;" lsny mchnvt, (leshenai machanoth). The word here used is
the same in which the host of God is described in the second verse, and
from which the name of the city Mahanaim is derived. -- Ed
[103] Minor sum cunctis misericordiis: "I am less than all the
mercies." -- Margin of English Translation.
[104] That is, "poor, naked, and weak." -- Rivet. in Gen., p. 676.
[105] Perhaps Calvin's interpretation would appear more striking, had
the original been more literally rendered, "the mother upon the
children," (l vnym,) which would represent the hawk as pouncing upon
the parent bird when seated on her young, or protecting them beneath
her feathers. -- Ed
[106] "Over the brook Jabbok." yvq is the proper name of a stream near
Mount Gilead, on the northern border of the Ammonites, flowing into
Jordan on the east, now called Wady Zurka, i.e., blue river. The name
is alluded to in verse 25, as if it were from the root 'vq, (Abak,)
which in Niphal means to wrestle. -- See Gesenius' Lexicon. The name
is, therefore, here given proleptically. -- Ed
[107] y'vq, yebek, from 'vq, dust, because in wrestling the dust is
raised. -- Gesenius.
[108] There might be other reasons why the angel should say, "Let me
go, for the day breaketh." The vision was intended for Jacob alone; had
the struggle been continued till daylight, others would have witnessed
it, and a vain curiosity would have been excited, which God did not
design to gratify. The break of day, also, would be the time when Jacob
himself must set about the work of conducting his family; and,
therefore, on his account, it was important that no farther delay
should take place. -- Ed.
[109] Quoniam si contra Deum fortis fuisti, quanto magis contra homines
praevalebis? If thou hast been so strong against God, how much more
shalt thou prevail against men? -- Vulgate.
[110] phny'l, (Peniel,) the face of God.
[111] The sinew which shrank; "that sinew or tendon which fastens the
hip-bone in its socket, which comprehends the flesh of that muscle
which is connected to it. He that ate of this was to be beaten, as the
Jewish masters tell us." -- Patrick. See also Ainsworth on this
passage. Professor Bush says, "At present the Jews do not know what
sinew this was, nor even which thigh it was in; and the effect of this
uncertainty is, that they judge it necessary to abstain from both the
hind quarters, lest they should inadvertently eat the interdicted
sinew. They sell those parts to Christians." -- Ed.
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chapter 33.
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Genesis 33:1-20
1. And Jacob lifted up his eyes, and looked, and, behold, Esau came,
and with him four hundred men. And he divided the children unto Leah,
and unto Rachel, and unto the two handmaids.
1. Levavit autem Iahacob oculos suos, et vidit, et ecce Esau veniebat,
et cum eo erant quadringenti viri: et divisit liberos cum Leah et cum
Rachel, et cum ambabus ancillis.
2. And he put the handmaids and their children foremost, and Leah and
her children after, and Rachel and Joseph hindermost.
2. Tunc posuit ancillas et liberos earum prius, et Leah et liberos ejus
posteriores, Rachel autem et Ioseph postremos.
3. And he passed over before them, and bowed himself to the ground
seven times, until he came near to his brother.
3. Et ipse transivit ante eos, et incurvavit se super terram septem
vicibus, donec appropinquaret fratri suo.
4. And Esau ran to meet him, and embraced him, and fell on his neck,
and kissed him: and they wept.
4. Cucurrit vero Esau in occursum ejus, et complexus est eum, et
jactavit se super collum ejus, et dixit, Qui isti tibi? Et dixit,
Liberi sunt, quos donavit Deus servo tuo.
5. And he lifted up his eyes, and saw the women and the children; and
said, Who are those with thee? And he said, The children which God hath
graciously given thy servant.
5. Postea levavit oculos suos, et vidit uxores et liberos, et dixit,
Qui isti tibi? Et dixit, Liberi sunt, quos donavit Deus servo tuo.
6. Then the handmaidens came near, they and their children, and they
bowed themselves.
6. Et appropinquaverunt ancillae ipsae, et liberi earum, et
incurvaverunt se.
7. And Leah also with her children came near, and bowed themselves: and
after came Joseph near and Rachel, and they bowed themselves.
7. Et appropinquavit etiam Leah, et liberi ejus, et incurvaverunt se:
et subinde appropinquavit Ioseph et Rachel, et incurvaverunt se.
8. And he said, What meanest thou by all this drove which I met? And he
said, These are to find grace in the sight of my lord.
8. Et dixit, Qui isti? tuane omnis turma illa, quam obviam habui? Et
dixit, Ut invenirem gratiam in oculis domini mei.
9. And Esau said, I have enough, my brother; keep that thou hast unto
thyself.
9. Et dixit Esau, Est mihi multum, frater mi, sit tuum quod tuum est.
10. And Jacob said, Nay, I pray thee, if now I have found grace in thy
sight, then receive my present at my hand: for therefore I have seen
thy face, as though I had seen the face of God, and thou wast pleased
with me.
10. Ait autem Iahacob, Ne quaeso: si nunc inveni gratiam in oculis
tuis, accipe munus meum e manu mea: quia idcirco vidi faciem tuam, acsi
viderem faciem Angeli: et propitius eris erga me.
11. Take, I pray thee, my blessing that is brought to thee; because God
hath dealt graciously with me, and because I have enough. And he urged
him, and he took it
11. Cape quaeso benedictionem meam, quae allata est tibi: quia donavit
mihi Deus, et quia sunt mihi omnia. Et coegit eum, et accepit.
12. And he said, Let us take our journey, and let us go, and I will go
before thee.
12. Tunc dixit, Proficiscamur, et ambulemus, et ambulabo ante to.
13. And he said unto him, My lord knoweth that the children are tender,
and the flocks and herds with young are with me: and if men should
overdrive them one day, all the flock will die.
13. Sed dixit ad eum, Dominus meus scit, quod pueri teneri sunt: et
pecudes, et boves foetae sunt mihi: et si pulsaverint eas die una,
morientur omnes pecudes.
14. Let my lord, I pray thee, pass over before his servant: and I will
lead on softly, according as the cattle that goeth before me and the
children be able to endure, until I come unto my lord unto Seir.
14. Transeat quaeso dominus meus ante servum suum, et ego ducam me
pedetentim ad pedem gregis, qui est ante me, et ad pedem puerorum,
donec veniam ad dominum meum in Sehir.
15. And Esau said, Let me now leave with thee some of the folk that are
with me. And he said, What needeth it? let me find grace in the sight
of my lord.
15. Et dixit Esau, Stare faciam nunc tecum de populo, qui est mecum. Et
dixit, Utquid hoc? inveniam gratiam in oculis domini mei.
16. So Esau returned that day on his way unto Seir.
16. Reversus est itaque in die ipsa Esau per viam suam in Sehir.
17. And Jacob journeyed to Succoth, and built him an house, and made
booths for his cattle: therefore the name of the place is called
Succoth.
17. Iahacob autem profectus est in Suchoth, et aedificavit sibi domum,
et pecudibus suis fecit tabernacula: idcirco vocavit nomen loci
Suchoth.
18. And Jacob came to Shalem, a city of Shechem, which is in the land
of Canaan, when he came from Padanaram; and pitched his tent before the
city.
18. Et venit Iahacob incolumis in civitatem Sechem, quae erat in terra
Chenaan, quando venit ipse de Padan Aram, et mansit ante urbem.
19. And he bought a parcel of a field, where he had spread his tent, at
the hand of the children of Hamor, Shechem's father, for an hundred
pieces of money.
19. Et emit partem agri, in quo tetendit tabernaculum suum, de manu
filiorum Hamor patris Sechem, centum nummis.
20. And he erected there an altar, and called it Elelohe-Israel.
20. Et statuit ibi altare: et vocavit illud, Fortis Deus Israel.
1. And Jacob lifted up his eyes. We have said how greatly Jacob feared
for himself from his brother; but now when Esau himself approaches, his
terror is not only renewed, but increased. For although he goes forth
like a courageous and spirited combatant to this contest, he is still
not exempt from a sense of danger; whence it follows, that he is not
free, either from anxiety or fear. For his cruel brother had still the
same cause of hatred against him as before. And it was not probable,
that, after he had left his father's house, and had been living as he
pleased, he had become more mild. Therefore, as in a doubtful affair,
and one of great danger, Jacob placed his wives and children in the
order described; that, if Esau should attempt anything hostile, the
whole seed might not perish, but part might have time for flight. The
only thing which appears to be done by him out of order is, that he
prefers Rachel and her son Joseph to all the rest; whereas the
substance of the benediction is really in Judah. But his excuse in
reference to Judah is, that the oracle had not yet been revealed; nor,
in fact, was made known till shortly before his death, in order that he
might become at once its witness and its herald. Meanwhile, it is not
to be denied, that he was excessively indulgent to Rachel. It is,
indeed, a proof of distinguished courage, that, from a desire to
preserve a part of his seed, he precedes his companies, and offers
himself as a victim, if necessity demanded it. For there is no doubt
that the promise of God was his authority and his guide in this design;
nor would he have been able, unless sustained by the contident
expectation of celestial life, thus bravely to meet death. It happens,
indeed, sometimes, that a father, regardless of himself, will expose
his life to danger for his children: but holy Jacob's reason was
different; for the promise of God was so deeply fixed in his mind, that
he, disregarding the earth, looked up towards heaven. But while he
follows the word of God, yet by the affection of the flesh, he is
slightly drawn aside from the right way. For the faith of the holy
fathers was not so pure, in all respects, but that they were liable to
swerve to one side or the other. Nevertheless, the Spirit always so far
prevailed, that the infirmity of the flesh might not divert them from
their aim, but that they might hold on their course. So much the more
ought every one of us to be suspicious of himself, lest he should deem
himself perfectly pure, because he intends to act rightly; for the
flesh ever mingles itself with our holy purpose, and many faults and
corruptions steal in upon us. But God deals kindly with us, and does
not impute faults of this kind to us.
3. And bowed himself to the ground seven times. This, indeed, he might
do for the sake of giving honor: for we know that the people of the
east are addicted to far more ceremonies than are in use with us. To
me, however, it seems more probable, that Jacob did not pay this honor
simply to his brother, but that he worshipped God, partly to give him
thanks, and partly to implore him to render his brother propitious; for
he is said to have bowed down seven times before he approached his
brother. Therefore, before he came in sight of his brother, he had
already given the token of reverence or worship. Hence we may
conjecture, as I have said, that this homage was paid to God and not to
man: yet this is not at variance with the fact, that he also approached
as a suppliant, for the purpose of assuaging his brother's ferocity by
his humiliation. [112] If any one object, that in this manner he
depreciated his right of primogeniture; the answer is easy, that the
holy man, by the eyes of faith, was looking higher; for he knew that
the effect of the benediction was deferred to its proper season, and
was, therefore, now like the decaying seed under the earth. Therefore,
although he was despoiled of his patrimony, and lay contemptible at his
brother's feet; yet since he knew that his birthright was secured to
him, he was contented with this latent right, counted honors and riches
as nothing, and did not shrink from being regarded as an inferior in
the presence of his brother.
4. And Esau ran to meet him. That Esau meets his brother with
unexpected benevolence and kindness, is the effect of the special favor
of God. Therefore, by this method, God proved that he has the hearts of
men in his hand, to soften their hardness, and to mitigate their
cruelty as often as he pleases: in short, that he tames them as wild
beasts are wont to be tamed; and then, that he hearkened to the prayers
of his servant Jacob. Wherefore, if at any time the threats of enemies
alarm us, let us learn to resort to this sacred anchor. God, indeed,
works in various ways, and does not always incline cruel minds to
humanity; but, while they rage, he restrains them from doing harm by
his own power: but if it is right, he can as easily render them
placable towards us; and we here see that Esau became so towards his
brother Jacob. It is also possible, that even while cruelty was pent up
within, the feeling of humanity may have had a temporary ascendancy.
And as we see that the Egyptians were constrained, for a moment, to the
exercise of humanity, although they were rendered nothing better than
before, as their madness, which soon afterwards broke out, bears
witness: so it is credible that the malice of Esau was now under
constraint; and not only so, but that his mind was divinely moved to
put on fraternal affection. For even in the reprobate, God's
established order of nature prevails, not indeed in an even tenor, but
as far as he restrains them, to the end that they may not mingle all
things in one common slaughter. And this is most necessary for the
preservation of the human race. For few are so governed by the spirit
of adoption, as sincerely to cultivate mutual charity among themselves,
as brethren. Therefore, that men spare each other, and do not furiously
rush on each other's destruction, arises from no other cause than the
secret providence of God, which watches for the protection of mankind.
But to God the life of his own faithful people is still more precious,
so that he vouchsafes to them peculiar care. Wherefore it is no wonder,
that for the sake of his servant Jacob, he should have composed the
fierce mind of Esau to gentleness.
5. And he lifted up his eyes. Moses relates the conversation held
between the brothers. And as Esau had testified his fraternal affection
by tears and embraces, there is no doubt that he inquires after the
children in a spirit of congratulation. The answer of Jacob breathes
piety as well as modesty; for when he replies, that his numerous seed
had been given him by God, he acknowledges and confesses that children
are not so produced by nature as to subvert the truth of the
declaration, that the fruit of the womb is a reward and gift of God.
And truly, since the fecundity of brute animals is the gift of God, how
much more is this the case with men, who are created after his own
image. Let parents then learn to consider, and to celebrate the
singular kindness of God, in their offspring. It is the language of
modesty, when Jacob calls himself the servant of his brother. Here
again it is proper to recall to memory what I have lately touched upon,
that the holy man caught at nothing either of earthly advantage or
honor in the birthright; because the hidden grace of God was abundantly
sufficient for him, until the appointed time of manifestation. And it
becomes us also, according to his example, while we sojourn in this
world, to depend upon the word of the Lord; that we may not deem it
wearisome, to be held wrapped in the shadow of death, until our real
life be manifested. For although apparently our condition is miserable
and accursed, yet the Lord blesses us with his word; and, on this
account only, pronounces us happy, because he owns us as sons.
6. Then the handmaidens came near. The wives of Jacob, having left
their country, had come as exiles into a distant land. Now, at their
first entrance, the terror of death meets them; and when they prostrate
themselves in the presence of Esau, they do not know whether they are
not doing homage to their executioner. This trial was very severe to
them, and grievously tormented the mind of the holy man: but it was
right that his obedience should be thus tried, that he might become an
example to us all. Moreover, the Holy Spirit here places a mirror
before us, in which we may contemplate the state of the Church as it
appears in the world. For though many tokens of the divine favor are
manifest in the family of Jacob; nevertheless we perceive no dignity in
him while lying with unmerited contempt in the presence of a profane
man. Jacob also himself thinks that he is well treated, if he may be
permitted by his brother, as a matter of favor, to dwell in the land of
which he was the heir and lord. Therefore let us bear it patiently, if,
at this day also, the glory of the Church, being covered with a sordid
veil, is an object of derision to the wicked.
8. What meanest thou by all this drove? He does not inquire as if he
were altogether ignorant; seeing he had heard from the servants, that
oxen and camels and asses and other cattle were sent him as a present;
but for the purpose of refusing the gift offered to him: for when
anything does not please us, we are wont to make inquiry as concerning
a thing unknown to us. Jacob, however; is urgent; nor does he cease to
ask, till he induces his brother to receive the gift: for this was as a
pledge of reconciliation. Besides, for the purpose of persuading his
brother, he declares, that it would be taken as a great kindness not to
refuse what was given. For we do not willingly receive anything but
what we certainly know to be offered to us freely and with a ready
mind. And because it is not possible that we should willingly honor any
but those we love, Jacob says that he rejoiced in the sigh of his
brother as if he had seen God or an angel: by which words he means, not
only that he truly loved his brother, but also that he held him in
esteem. But it may seem, that he does wrong to God, in comparing Him
with a reprobate man; and that he speaks falsely, because had the
choice been given him, he would have desired nothing more earnestly
than to avoid this meeting with his brother. Both these knots are
easily untied. It is an accustomed form of speaking among the Hebrews,
to call whatever is excellent, divine. And certainly Esau being thus
changed, was no obscure figure of the favor of God: so that Jacob might
properly say, that he had been exhilarated by that friendly and
fraternal reception, as if he had seen God or an angel; that is, as if
God had given some sign of his presence. And, indeed, he does not speak
feignedly, nor pretend something different from what he has in his
mind. For, being himself perfectly free from all hatred, it was his
chief wish, to discharge whatever duty he could towards his brother;
provided that Esau, in return, would show himself a brother to him.
10. Receive my present at my hand. This noun may be taken passively as
well as actively. If understood actively, the sense will be, "Accept
the present by which I desire to testify my goodwill towards thee." If
understood passively, it may be referred to God, as if Jacob had said,
"Those things which the Lord has bestowed upon me by his grace, I
liberally impart to thee, that thou mayest be, in some measure, a
partaker with me of that divine blessing which I have received." But
not to insist upon a word, Jacob immediately afterwards clearly avows
that whatever he possesses, is not the fruit of his labor or industry,
but has been received by him through the grace of God, and by this
reasoning he attempts to induce his brother to accept the gift; as if
he had said, "The Lord has poured upon me an abundance, of which some
part, without any loss to me, may overflow to thee." And though Jacob
thus speaks under the impulse of present circumstances, he yet makes an
ingenuous confession by which he celebrates the grace of God. Nearly
the same words are on the tongues of all; but there are few who truly
ascribe to God what they possess: the greater part sacrifice to their
own industry. Scarcely one in a hundred is convinced, that whatever is
good flows from the gratuitous favor of God; and yet by nature this
sense is engraven upon our minds, but we obliterate it by our
ingratitude. It has appeared already, how labourious was the life of
Jacob: nevertheless, though he had suffered the greatest annoyances, he
celebrates only the mercy of God.
12. Let us take our journey. Although Esau was inclined to benevolence,
Jacob still distrusts him: not that he fears to be ensnared, or that he
suspects perfidy to lie hidden under the garb of friendship; but that
he cautiously avoids new occasions of offense: for a proud and
ferocious man might easily be exasperated again by light causes. Now,
though just reason for fear was not wanting to the holy man, yet I dare
not deny that his anxiety was excessive. He suspected the liberality of
Esau; but did he not know that a God was standing between them, who, as
he was convinced by clear and undoubted experience, watched for his
salvation? For, whence such an incredible change of mind in Esau,
unless he had been divinely transformed from a wolf into a lamb? Let us
then learn, from this example, to restrain our anxieties, lest when God
has provided for us, we tremble, as in an affair of doubt.
13. My lord knoweth. The things which Jacob alleges, as grounds of
excuse, are true; nevertheless he introduces them under false pretexts;
except, perhaps, as regards the statement, that he was unwilling to be
burdensome and troublesome to his brother. But since he afterwards
turns his journey in another direction, it appears that he feigned
something foreign to what was really in his mind. He says that he
brings with him many encumbrances, and therefore requests his brother
to precede him. "I will follow" (he says) "at the feet of the
children;" that is, I will proceed gently as the pace of the children
will bear; and thus I will follow at my leisure, until I come to thee
in Mount Seir. In these words he promises what he was not intending to
do; for, leaving his brother, he journeyed to a different place. [113]
But truth is so precious to God, that he will not allow us to lie or
deceive, even when no injury follows. Wherefore, we must take care,
when any fear of danger occupies our minds, that we do not turn aside
to these subterfuges.
17. And Jacob journeyed to Succoth. In the word Succoth, as Moses
shortly afterwards shows, there is a prolepsis. It is probable that
Jacob rested there for some days, that he might refresh his family and
his flock after the toil of a long journey; for he had found no quiet
resting-place till he came thither. And therefore he gave to that place
the name of Succoth, or "Tents," because he had not dared firmly to
plant his foot elsewhere. For though he had pitched tents in many other
places; yet on this alone he fixes the memorial of divine grace,
because now at length it was granted to him that he might remain in
some abode. But since it was not commodious as a dwelling-place, Jacob
proceeded farther till he came to Sichem. Now, whereas the city has its
recent name from the son of Hamor, its former name is also mentioned,
(Genesis 32:18;) for I agree with the interpreters who think Salem to
be a proper name. Although I do not contend, if any one prefers a
different interpretation; namely, that Jacob came in safety to Sichem.
[114] But though this city may have been called Salem, we must
nevertheless observe, that it was different from the city afterwards
called Jerusalem; as there were also two cities which bore the name of
Succoth. As respects the subject in hand, the purchase of land which
Moses records in the nineteenth verse, may seem to have been absurd.
For Abraham would buy nothing all his life but a sepulcher; and Isaac
his son, waiving all immediate possession of lands, was contented with
that paternal inheritance; for God had constituted them lords and heirs
of the land, with this condition, that they should be strangers in it
unto death. Jacob therefore may seem to have done wrong in buying a
field for himself with money, instead of waiting the proper time. I
answer, that Moses has not expressed all that ought to come freely into
the mind of the reader. Certainly from the price we may readily gather
that the holy man was not covetous. He pays a hundred pieces of money;
could he acquire for himself large estates at so small a price, or
anything more shall some nook in which he might live without
molestation? Besides, Moses expressly relates that he bought that part
on which he had pitched his tent opposite the city. Therefore he
possessed neither meadows, nor vineyards, nor stable land. But since
the inhabitants did not grant him an abode near the city, he made an
agreement with them, and purchased peace at a small price. [115] This
necessity was his excuse; so that no one might say, that he had bought
from man what he ought to have expected as the free gift of God: or
that, when he ought to have embraced, by hope, the dominion of the
promised land, he had been in too great haste to enjoy it.
20. And he erected there an altar. Jacob having obtained a place in
which he might provide for his family, set up the solemn service of
God; as Moses before testified concerning Abraham and Isaac. For
although, in every place, they gave themselves up to the pure worship
of God in prayers and other acts of devotion; nevertheless they did not
neglect the external confession of piety, whenever the Lord granted
them any fixed place in which they might remain. For (as I have
elsewhere stated) whenever we read that an altar was built by them, we
must consider its design and use: namely, that they might offer
victims, and might invoke the name of God with a pure rite; so that, by
this method, their religion and faith might be made known. I say this,
lest any one should think that they rashly trifled with the worship of
God; for it was their care to direct their actions according to the
divinely prescribed rule which was handed down to them from Noah and
Shem. Wherefore, under the word "altar," let the reader understand, by
synecdoche, the external testimony of piety. Moreover, it may hence be
clearly perceived how greatly the love of divine worship prevailed in
the holy man; because though broken down by various troubles, he
nevertheless was not forgetful of the altar. And not only does he
privately worship God in the secret feeling of his mind; but he
exercises himself in ceremonies which are useful and commanded by God.
For he knew that men want helps, as long as they are in the flesh, and
that sacrifices were not instituted without reason. He had also another
purpose; namely, that his whole family should worship God with the same
sense of piety. For it behoves a pious father of a family diligently to
take care that he has no profane house, but rather that God should
reign there as in a sanctuary. Besides, since the inhabitants of that
region had fallen into many superstitions, and had corrupted the true
worship of God, Jacob wished to make a distinction between himself and
them. The Shechemites and other neighboring nations had certainly
altars of their own. Therefore Jacob, by establishing a different
method of worship for his household, thus declares theft he has a God
peculiar to himself, and has not degenerated from the holy fathers,
from whom the perfect and genuine religion had proceeded. This course
could not but subject him to reproach, because the Shechemites and
other inhabitants would feel that they were despised: but the holy man
deemed anything preferable to mixing himself with idolaters.
21. [116] And he called it El-eloh-Israel [117] This name appears
little suitable to the altar; for it sounds as if a heap of stones or
turf formed a visible statue of God. But the meaning of the holy man
was different. For, because the altar was a memorial and pledge of all
the visions and promises of God, he honors it with this title, to the
end that, as often he beheld the altar, he should call God to
rememberance. That inscription of Moses, "The Lord is my help." Has the
same signification; and also that Ezekiel inscribes on the forms of
speaking thereis a want of strict propiety of metaphor; yet this is not
without reason. For as superstitious men foolishly and wickedly attach
God to symbols, and as it were, draw him down from his heavenly throne
to render him subject to their gross inventions; so the faithful,
piously and rightly, ascend from earthly signs that he worshipped no
other God than him who had been manifested by certain oracles, in order
that he might distinguish Him from all idols. And we must observe it as
a rule of modesty, not to speak carelessly concerning the mysteries and
the glory of the Lord, but from a sense of faith, so far indeed, as he
is made known to us in his word. Moreover Jacob had respect to his to
his prosperity; for since the Lord had appeared to him, on the express
condition, that he would make with him the covenant of salvation, Jacob
leaves his monument, from which, after his death, his descendants might
ascertain, ttat his religion had not flowed from a dark or obscure
well, or from a turbid pool, but from a clear and pure fountain; as if
he had engraved the oracles and visions, by which he had been taught,
upon the altar.
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[112] Rivetus judiciously observes on this passage: "There are those
who think that by this ceremony Jacob worshipped God; but by what
argument they prove this I do not see; for whatever precedes or follows
indicates that he wished to show reverence to his brother; and for this
reason, he went before his family; so also the handmaidens and their
sons bowed themselves; likewise Leah and her sons, and lastly, Rachel
with Joesph; in each case the same word is used, which the Vulgate
renders adored.' This verse also proves the same thing; for after he
saw his brother approaching, he bowed seven times, till his brother
drew near... This, therefore, was civil reverence, (reverentia
civillis,) which did not derogate from the spiritual right and
prerogative of the covenant entered into with Jehovah." This account
seems much more probable than that given by Calvin. -- Ed.
[113] Peter Martyr inclines to the opinion of Calvin, though he
expresses himself with greater caution. There appears no reason to
doubt that Jacob said what he meant. It is true he might have other
reasons besides those he gave, for not accompanying his brother;
reasons sufficient to deter a pious mind from too close and frequent
intercourse with persons uninfluenced by true religion. But it is by no
means certain that Jacob did not go to Seir; though he would probably
go unaccompanied by his wives and children, his flocks and herds. The
omission of the sacred writers to mention it, affords no proof that he
did not take the journey. Still less, is there any proof that he did
not intend to take it; which is all that a regard to truth and
sincerity required of him. -- Ed.
[114] To understand the above passage the English reader will require
to be informed that the word slm, (Shalem,) which our translators, with
Calvin, regarded as a proper name, means also "peace," or "safety;" and
therefore the 18th verse may be read "Jacob came in safety to the city
of Sichem." And this is the translation given in Calvin's own version,
Et venit Iahacob incolumis in civitatem Sechem Thus his own text is,
singularly enough, at variance with his Commentary. -- Ed
[115] "For a hundred pieces of money." The word rendered pieces of
money, qsyth, (Kisitah,) means also lambs; and the price given might
have been one hundred lambs; the probability, however, is, that the
coin itself was called a lamb, as we have a coin called a sovereign. It
is supposed that the coin bore the image of a lamb, perhaps because it
was the conventional price at which lambs were generally valued. The
testimony of St. Stephen (Acts 7:16) is decisive as to the fact that
money was in use. -- Ed
[116] This verse number appears in the Calvin Translation Society
edition. It actually is part of verse 20.
[117] Et vocavit illud, Fortis Deus Israel; "the strong God of Israel."
The margin of the English translation is more literal, "God, the God of
Israel." -- Ed.
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CHAPTER 34.
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Genesis 34:1-31
1. And Dinah the daughter of Leah, which she bare unto Jacob, went out
to see the daughters of the land.
1. Et egressa est Dinah filia Leah, quam pepererat ipsi Iahacob, ut
viderat filias regionis.
2. And when Shechem the son of Hamor the Hivite, prince of the country,
saw her, he took her, and lay with her, and defiled her.
2. Et vidit eam Sechem filius Hamor Hivvaei principis terrae, et tulit
eam, et concubuit cum ea, et humiliavit eam.
3. And his soul clave unto Dinah the daughter of Jacob, and he loved
the damsel, and spake kindly unto the damsel.
3. Et adhaesit anima ejus ipsi Dinah filiae Iahacob, et dilexit
puellam: et loquutus est ad cor puellae.
4. And Shechem spake unto his father Hamor, saying, Get me this damsel
to wife.
4. Et dixit Sechem ad Hamor patrem suum, dicendo, Cape mihi puellam
hanc in uxorem.
5. And Jacob heard that he had defiled Dinah his daughter: now his sons
were with his cattle in the field: and Jacob held his peace until they
were come.
5. Audivit autem Iahacob, quod violasset Dinah filiam suam: et filii
ejus erant cum pecudibus ejus in agro, et siluit Iahacob, donec
venirent ipsi
6. And Hamor the father of Shechem went out unto Jacob to commune with
him.
6. Egressus est autem Hamor pater Sechem ad Iahacob, ut loqueretur cum
eo.
7. And the sons of Jacob came out of the field when they heard it: and
the men were grieved, and they were very wroth, because he had wrought
folly in Israel in lying with Jacob's daughter; which thing ought not
to be done.
7. Porro filii Iahacob venerunt de agro: qui quum audierunt ipsi,
dolore affecti sunt viri, iratique sunt valde: quia flagitium
designasset in Israel, ut coiret cum filia Iahacob: et sic non fiet.
8. And Hamor communed with them, saying, The soul of my son Shechem
longeth for your daughter: I pray you give her him to wife.
8. Et loquutus est Hamor cum eis, dicendo, Sechem filii mei complacuit
anima in filia vestra: date quaeso eam illi in uxorem.
9. And make ye marriages with us, and give your daughters unto us, and
take our daughters unto you.
9. Et affinitatem contrahite nobiscum: filias vestras dabitis nobis, et
filias nostras accipietis vobis.
10. And ye shall dwell with us: and the land shall be before you; dwell
and trade ye therein, and get you possessions therein.
10. Et nobiscum habitabitis, et terra erit coram vibis, habitate, et
negotiamini in ea, et possessiones acquirite in ea.
11. And Shechem said unto her father and unto her brethren, Let me find
grace in your eyes, and what ye shall say unto me I will give.
11. Adhaec dixit Sechem ad patrem ejus, et ad fratres ejus, Inveniam
gratiam in oculis vestris: et quod dixeritis mihi, dabo.
12. Ask me never so much dowry and gift, and I will give according as
ye shall say unto me: but give me the damsel to wife.
12. Augete mihi valde dotem, et donum: et dabo quemadmodum dixeritis
mihi, et date mihi puellam in uxorem.
13. And the sons of Jacob answered Shechem and Hamor his father
deceitfully, and said, because he had defiled Dinah their sister:
13. Et responderunt filii Iahacob ad Sechem et Hamor patrem ejus in
dolo, et loquuti sunt, (quia violaverat Dinah sororem suam,)
14. And they said unto them, We cannot do this thing, to give our
sister to one that is uncircumcised; for that were a reproach unto us:
14. Et dixerunt ad eos, Non possumus facere hoc, ut demus sorerem
nostram viro, cui est praeputium: quia opprobrium esset nobis.
15. But in this will we consent unto you: If ye will be as we be, that
every male of you be circumcised;
15. Veruntamen in hoc acquiescemus vobis, si fueritis sicut nos, ut
circumcidatur in vobis omnis masculus.
16. Then will we give our daughters unto you, and we will take your
daughters to us, and we will dwell with you, and we will become one
people.
16. Et dabimus filias nostras vobis, et filias vestras capiemus nobis:
et habitabimus vobiscum, et erimus in populum unum.
17. But if ye will not hearken unto us, to be circumcised; then will we
take our daughter, and we will be gone.
17. Quodsi non obedieritis nobis, ut circumcidamini: capiemus filiam
nostram et recedemus.
18. And their words pleased Hamor, and Shechem Hamor's son.
18. Et placuerunt verba eorum in oculis Hamor, et in oculis Sechem
filii Hamor.
19. And the young man deferred not to do the thing, because he had
delight in Jacob's daughter: and he was more honourable than all the
house of his father.
19. Nec tardavit juvenis ad perficiendum negotium, quia complacuerat ei
in filia Iahacob: et ipse erat honorabilis prae tota domo patris sui.
20. And Hamor and Shechem his son came unto the gate of their city, and
communed with the men of their city, saying,
20. Et venit Hamor et Sechem filius ejus ad portam civitatis suae, et
loquuti sunt ad viros civitatis suae, dicendo,
21. These men are peaceable with us; therefore let them dwell in the
land, and trade therein; for the land, behold, it is large enough for
them; let us take their daughters to us for wives, and let us give them
our daughters.
21. Viri isti pacati sunt nobiscum, et habitabunt in terra, et
negotiabuntur in ea (et terra ecce, lata est spatiis ante eos) filias
eorum accipiemus nobis in uxores, et filias nostras dabimus eis.
22. Only herein will the men consent unto us for to dwell with us, to
be one people, if every male among us be circumcised, as they are
circumcised.
22. Veruntamen in hoc acquiescent nobis viri, ut habitent nobiscum, ut
sint populus unus, quando circumcisus erit in nobis omnis masculus,
quemadmodum ipsi sunt circumcisi.
23. Shall not their cattle and their substance and every beast of
theirs be ours? only let us consent unto them, and they will dwell with
us.
23. Greges eorum, et substantia eorum et omnia jumenta eorum, nonne
nostra erunt? tantum acquiescamus eis, et habitabunt nobiscum.
24. And unto Hamor and unto Shechem his son hearkened all that went out
of the gate of his city; and every male was circumcised, all that went
out of the gate of his city.
24. Et assensi sunt Hamor et Sechem filio ejus, omnes qui egrediebantur
per portam civitatis ejus: et circumciderunt se omnis masculus, omnes
egredientes per portam civitatis ejus.
25. And it came to pass on the third day, when they were sore, that two
of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man
his sword, and came upon the city boldly, and slew all the males.
25. Et fuit in die tertia, quum essent ipsi dolore affecti, acceperunt
duo filii Iahacob Simhon et Levi fratres Dinah, quisque gladium suum,
et venerunt ad civitatem confidenter, et occiderunt omnem masculum.
26. And they slew Hamor and Shechem his son with the edge of the sword,
and took Dinah out of Shechem's house, and went out.
26. Et Hamor et Sechem filium ejus occiderunt acie gladii, et tulerunt
Dinah e domo Sechem et egressi sunt.
27. The sons of Jacob came upon the slain, and spoiled the city,
because they had defiled their sister.
27. Filii Iahacob progressi sunt super occisos, et praedati sunt urbem,
quia violaverant sororem suam.
28. They took their sheep, and their oxen, and their asses, and that
which was in the city, and that which was in the field,
28. Pecudes eorum, et boves eorum, et asinos eorum, et quae erant in
urbe, et quae in agro, acceperunt.
29. And all their wealth, and all their little ones, and their wives
took they captive, and spoiled even all that was in the house.
29. Et omnem substantiam eorum, et omnes parvulos eorum, et uxores
eorum captivas duxerunt, et praedati sunt omnia, quae erant in domo.
30. And Jacob said to Simeon and Levi, Ye have troubled me to make me
to stink among the inhabitants of the land, among the Canaanites and
the Perizzites: and I being few in number, they shall gather themselves
together against me, and slay me; and I shall be destroyed, I and my
house.
30. Et dixit Iahacob ad Simhon et ad Levi, Turbastis me, ut foetere
feceritis me habitatoribus terrae, Chenanaeo, et Perizaeo: et ego
paucos mecum habeo, et congregabunt se adversum me, et percutient me,
et disperdar ego, et domus mea.
31. And they said, Should he deal with our sister as with an harlot?
31. At dixerunt, Numquid ut cum meretrice aget cum sorore nostra?
1. And Dinah... went out. This chapter records a severe contest, with
which God again exercised his servant. How precious the chastity of his
daughter would be to him, we may readily conjecture from the probity of
his whole life. When therefore he heard that she was violated, this
disgrace would inflict the deepest wound of grief upon his mind: yet
soon his grief is trebled, when he hears that his sons, from the desire
of revenge, have committed a most dreadful crime. But let us examine
everything in order. Dinah is ravished, because, having left her
father's house, she wandered about more freely than was proper. She
ought to have remained quietly at home, as both the Apostle teaches and
nature itself dictates; for to girls the virtue is suitable, which the
proverb applies to women, that they should be (oikouroi,) or keepers of
the house. Therefore fathers of families are taught to keep their
daughters under strict discipline, if they desire to preserve them free
from all dishonor; for if a vain curiosity was so heavily punished in
the daughter of holy Jacob, not less danger hangs over weak virgins at
this day, if they go too boldly and eagerly into public assemblies, and
excite the passions of youth towards themselves. For it is not to be
doubted that Moses in part casts the blame of the offense upon Dinah
herself, when he says, "she went out to see the daughters of the land;"
whereas she ought to have remained under her mother's eyes in the tent.
3. And his soul clave unto Dinah. Moses intimates that she was not so
forcibly violated, that Shechem having once abused her, treated her
with contempt, as is usual with harlots; for he loved her as a wife;
and did not even object to be circumcised that he might have her; but
the fervor of lust had so prevailed, that he first subjected her to
disgrace. And therefore although he embraced Dinah with real and
sincere attachment, yet, in this want of self-government, he grievously
sinned. Shechem "spoke to the heart" of the maid, that is, he addressed
her courteously, to allure her to himself by his bland speeches: whence
it follows, that when she was unwilling and resisted, he used violence
towards her.
4. And Shechem said to his father Hamor. In this place it is more
clearly expressed, that Shechem desired to have Dinah for his wife; for
his lust was not so unbridled, that when he had defiled, he despised
her. Besides, a laudable modesty is shown, since he pays deference to
the will of his father; for he does not attempt to form a contract of
marriage of his own mind, but leaves this to his father's authority.
For though he had basely fallen through the precipitate ardor of lust;
yet now returning to himself, he follows the guidance of nature. So
much the more ought young men to take heed to themselves, lest in the
slippery period of their age, the lusts of the flesh should impel them
to many crimes. For, at this day, greater license everywhere prevails,
so that no moderation restrains youths from shameful conduct. Since,
however, Shechem, under the rule and direction of nature, desired his
father to be the procurer of his marriage, we hence infer that the
right which parents have over their children is inviolable; so that
they who attempt to overthrow it, confound heaven and earth. Wherefore,
since the Pope, in honor of marriage, has dared to break this sacred
bond of nature; this fornicator Shechem alone, will prove a judge
sufficient, and more than sufficient, to condemn that barbarous
conduct.
5. And Jacob heard. Moses inserts a single verse concerning the silent
sorrow of Jacob. We know that they who have not been accustomed to
reproaches, are the more grievously affected when any dishonor happens
to them. Therefore the more this prudent man had endeavored to keep his
family pure from every stain, chaste and well-ordered, the more deeply
is he wounded. But since he is at home alone, he dissembles, and keeps
his grief to himself, till his sons return from the field. Moreover, by
this word, Moses does not mean that Jacob deferred vengeance till their
return; but that, being alone and devoid of counsel and of consolation,
he lay prostrate as one disheartened. The sense then is, that he was so
oppressed with insupportable grief, that he held his peace. [118] By
using the word "defiled," Moses teaches us what is the true purity of
man; namely, when chastity is religiously cultivated, and every one
possesses his vessel in honor. But whoever prostitutes his body to
fornication, filthily defiles himself. If then Dinah is said to have
been polluted, whom Shechem had forcibly violated, what must be said of
voluntary adulterers and fornicators?
7. And the sons of Jacob came out of the field. Moses begins to relate
the tragic issue of this history. Shechem, indeed, had acted wickedly
and impiously; but it was far more atrocious and wicked that the sons
of Jacob should murder a whole people, to avenge themselves of the
private fault of one man. It was by no means fitting to seek a cruel
compensation for the levity and rashness of one youth, by the slaughter
of so many men. Again, who had constituted them judges, that they
should dare, with their own hands, to execute vengeance for an injury
inflicted upon them? Perfidy was also superadded, because they
proceeded, under the pretext of a covenant, to perpetrate this enormous
crime. In Jacob, moreover, we have an admirable example of patient
endurance; who, though afflicted with so many evils, yet did not faint
under them. But chiefly we must consider the mercy of God, by which it
came to pass, that the covenant of grace remained with the posterity of
Jacob. For what seemed less suitable, than that a few men in whom such
furious rage and such implacable malice reigned, should be reckoned
among the people and the sons of God, to the exclusion of all the world
besides? We see certainly that it was not through any power of their
own that they had not altogether declined from the kingdom of God.
Whence it appears that the favor which God had vouchsafed unto them was
gratuitous, and not founded upon their merits. We also require to be
treated by Him with the same indulgence, seeing that we should utterly
fall away, if God did not pardon our sins. The sons of Jacob have,
indeed, a just cause of offense, because not only are they affected
with their own private ignominy, but they are tormented with the
indignity of the crime, because their sister had been dragged forth
from the house of Jacob, as from a sanctuary, to be violated. For this
they chiefly urge, that it would have been wickedness to allow such
disgrace in the elect and holy people: [119] but they themselves,
through the hatred of one sin, rush furiously forward to greater and
more intolerable crimes. Therefore we must beware, lest, after we have
become severe judges in condemning the faults of others, we hasten
inconsiderately into evil. But chiefly we must abstain from violent
remedies which surpass the evil we desire to correct.
Which thing ought not to be done [120] Interpreters commonly explain
the passage as meaning, "it is not becoming that such a thing should be
done;" but, in my judgment, it applies more properly to the sons of
Jacob, who had determined with themselves that the injury was not to be
borne. Yet they wrongfully appropriate to themselves the right of
taking revenge: why do they not rather reflect thus; "God, who has
received us under his care and protection, will not suffer this injury
to pass unavenged; in the meantime, it is our part to be silent, and to
leave the act of punishing, which is not placed in our hands, entirely
to his sovereign will." Hence we may learn, when we are angry at the
sins of other men, not to attempt anything which is beyond our own
duty.
8. And Hamor communed with them. Though the sons of Jacob were justly
incensed, yet their indignation ought to have been appeased, or at
least somewhat mitigated, by the great courteousness of Hamor. And if
the humanity of Hamor could not reconcile the sons of Jacob to Shechem,
the old man himself was indeed worthy of a benignant reception. We see
what equitable conditions he offers; he himself was the prince of the
city, the sons of Jacob were strangers. Therefore their minds must have
been savage beyond measure, not to be inclined to levity. Besides, the
suppliant entreaty of Shechem himself deserved this, that they should
have granted forgiveness to his fervent love. Therefore, that they
remained implacable, is a sign of most cruel pride. What would they
have done to enemies who had purposely injured them, when they are not
moved by the prayers of him, who, being deceived by blind love, and by
the error of incontinence, has injured them without any malicious
intention?
13. And the sons of Jacob answered. The commencement of their
perfidious course is here related: for they, being outrageous rather
than simply angry, wish to overthrow the whole city, and not being
sufficiently strong to contend against so great a number of people,
they contrive a new fraud, in order that they may suddenly rise upon
the inhabitants weakened by wounds. Therefore, since the Shechemites
had no strength to resist, it became a cruel butchery rather than a
conquest, which increased the atrocity of wickedness in Jacob's sons,
who cared for nothing so that they might but gratify their rage. They
allege in excuse, that, whereas they were separated from other nations,
it was not lawful for them to give wives of their own family to the
uncircumcised. Which indeed was true if they said it sincerely; but
they falsely use the sacred name of God as a pretext; yea, their double
profanation of that name proves them to be doubly sacrilegious; for
they cared nothing about circumcision, but were intent on this one
thing, how they might crush the miserable men in a state of weakness.
Besides, they wickedly sever the sign from the truth which it
represents; as if any one, by laying aside his uncircumcision, might
suddenly pass over into the Church of God. And in this mode they
pollute the spiritual symbol of life, by admitting foreigners,
promiscuously and without discrimination, into its society. But since
their pretense has some color of probability, we must observe what they
say, that it would be disgraceful to them to give their sister to a man
uncircumcised. This also is true, if they who used the words were
sincere; for since they bore the mark of God in their flesh, it was
wicked in them to contract marriages with unbelievers. So also, at the
present time, our baptism separates us from the profane, so that
whoever mixes himself with them, fixes a mark of infamy upon himself.
18. And their words pleased Hamor. Moses prosecutes the history until
he comes to the slaughter of the Shechemites. Hamor had, no doubt, been
induced by the entreaties of his son, to show himself thus tractable.
Whence appears the excessive indulgence of the kind old man. He ought,
in the beginning, severely to have corrected the fault of his son; but
he not only covers it as much as possible, but yields to all his
wishes. This moderation and equity would have been commendable, if what
his son had required was just; but that the old man, for the sake of
his son, should adopt a new religion, and suffer a wound to be
inflicted on his own flesh, cannot be deemed free from folly. The youth
is said not to have delayed, because he vehemently loved the maid, and
excelled in dignity among his own citizens; and on account of the honor
of his rank he easily obtained what he wished: for the fervor of his
love would have availed nothing, unless he had possessed the power of
accomplishing his object.
21. These men are peaceable. Moses describes the mode of acting,
whereby they persuaded the Shechemites to accept the conditions which
the sons of Jacob had imposed. It was difficult to induce a whole
people to submit in an affair of such magnitude to a few foreigners.
For we know what displeasure a change of religion produces: but Hamor
and Shechem reason from utility; and this is natural rhetoric. For
although honor has a more plausible appearance, it is yet for the most
part cold in persuasion. But among the vulgar, utility carries almost
every point; because the major part eagerly pursues what it deems
expedient for itself. With this design, Hamor and Shechem extol the
family of Jacob for their honesty and tranquil habits, in order that
the Shechemites may deem it useful to themselves to receive such
guests. They add that the land is sufficiently large, so that no loss
is to be feared on the part of the original inhabitants. They then
enumerate other advantages; meanwhile, they cunningly conceal the
private and real cause of their request. Whence it follows that all
these pretexts were fallacious. But it is a very common disease, that
men of rank who have great authority, while making all things
subservient to their own private ends, feign themselves to be
considerate for the common good, and pretend to a desire for the public
advantage. And, truly, it may be believed, that the persons here spoken
of were the best among all the people, and were endowed with singular
superiority; for the Shechemites had chosen Hamor for their prince, as
one who was preeminent in excellent gifts. Yet we see how he and his
son lie and deceive, under the appearance of rectitude. Whence also we
perceive hypocrisy to be so deeply rooted in human minds, that it is a
miracle to find any one entirely free from it; especially where private
advantage is concerned. From this example let all who govern, learn to
cultivate sincerity in public designs, without any sinister regard to
their own interests. On the other hand; let the people exercise
self-government, lest they too earnestly seek their own advantage;
because it will often happen that they are caught by a specious
appearance of good, as fishes by the hook. For as self-love is blind,
we are drawn without judgment to the hope of gain. And the Lord also
justly chastises this cupidity, to which he sees us to be unduly prone,
when he suffers us to be deceived by it. Moses says that this discourse
took place in the gate of the city, where public assemblies were then
wont to be held and judgment administered.
24. And unto Hamor and unto Shechem his son hearkened, etc Apparently
this consent may be ascribed to modesty and humanity; for, by readily
obeying their princes, and kindly admitting the strangers to an
equality of rights in the city, they show themselves, in both respects,
modest and humane. But if we reflect on the true import of
circumcision, it will easily appear that they were too much addicted to
their own selfish interests. They knew that, by a new sacrament, they
would be committed to a different worship of God. They had not yet been
taught that the ablutions and sacrifices, to which they had been all
their life accustomed, were unprofitable trifles. Therefore, to change
their religion so carelessly betrays, on their part, a gross contempt
of God; for never do they who seriously worship God, so suddenly cast
aside their superstitions, unless they are convinced by sound doctrine
and arguments. But the Shechemites, blinded by an evil conscience, and
by the hope of gain, pass over, like men half brutalized, to an unknown
God. Search the isles, (saith the Prophet,) is there any nation which
deserts its, gods, who yet are not gods? [121] Yet this was done at
Shechem, when no defect had been shown to exist in the received
superstitions; wherefore none ought to wonder that a sad result
followed this levity of mind. nevertheless, Simian and Levi were not,
on that account, excusable for the indulgence of their own cruelty:
yea, their impiety appears the more detestable, because they not only
rush impetuously upon men, but, in a sense, trample upon the sacred
covenant of God, of which alone they make their boast. Certainly, if
they had no feeling for the men themselves, yet reverence for God ought
to have restrained their ferocity, when they reflected from what cause
the weakness of the Shechemites proceeded.
25. Simian and Levi, Dinah's brethren. Because Moses says that the
slaughter took place on the third day, the Hebrews think that, at that
time, the pain of the wound was most severe. The proof, however, is not
valid; nor is it of much moment. Although Moses names only two authors
of the slaughter, it does not appear to me probable that they came
alone, but that they were the leaders of the troop: for Jacob had a
large family, and it might be that they called some of their brothers
to join them; yet, because the affair was conducted by their counsel
and direction, it is ascribed to them, as Cartage is said to have been
destroyed by Scipio. Moses also calls them the brothers of Dinah,
because they were by the same mother. We have seen that Dinah was the
daughter of Leah; for which reason Simon and Levi, whose own sister she
was by both parents, were the more enraged at the violation of her
chastity: they were therefore impelled, not so much by the common
reproach brought upon the holy and elect race, (according to their
recent boast,) as by a sense of the infamy brought upon themselves.
However, there is no reader who does not readily perceive how dreadful
and execrable was this crime. One man only had sinned, and he
endeavored to compensate for the injury, by many acts of kindness; but
the cruelty of Simon and Levi could only be satiated by the destruction
of the whole city; and, under the pretext of a covenant, they form a
design against friends and hospitable persons, in a time of peace,
which would have been deemed intolerable against enemies in open war.
Hence we perceive how mercifully God dealt with that people; seeing
that, from the posterity of a sanguinary man, and even of a wicked
robber, he raised up a priesthood for himself. Let the Jews now go and
be proud of their noble origin. But the Lord declared his gratuitous
mercy by too many proofs for the ingratitude of man to be able to
obscure it. Moreover, we hence learn that Moses did not speak from
carnal sense; but was the instrument of the Holy Spirit, and the herald
of the celestial Judge; for though he was a Levite, he yet is so far
from sparing his own race, that he does not hesitate to brand the
father of his tribe with perpetual infamy. And it is not to be doubted
that the Lord purposely intended to stop the mouths of impure and
profane men, such as the Lucianists, who confess that Moses was a very
great man, and of rare excellence; but that he procured for himself, by
craft and subtlety, authority over a great people, as if, indeed, an
acute and intelligent man would not have known that, by this single act
of wickedness, the honor of his race would be greatly tarnished. He
had, however, no other design than to extol the goodness of God towards
his people; and truly there was nothing which he less desired than to
exercise dominion, as appears clearly from the fact, that he
transferred the office of priesthood to another family, and commanded
his sons to be only ministers. With respect to the Shechemites,
although in the sight of God they were not innocent; seeing they
preferred their own advantage to a religion which they thought lawful,
yet it was not the Lord's will that they should be so grievously
punished for their fault; but he suffered this signal punishment to
follow the violation of one maid, that he might testify to all ages his
great abhorrence of lust. Besides, seeing that the iniquity had arisen
from a prince of the city, the punishment is rightly extended to the
whole body of the people: for since God never commits the government to
evil and vicious princes, except in righteous judgment, there is no
wonder that, when they sin, they involve their subjects with them in
the same condemnation. Moreover, from this example let us learn, that
if, at any time, fornication prevail with impunity, God will, at
length, exact punishments so much the more severe: for if the violation
of one maid was avenged by the horrible massacre of a whole city; he
will not sleep nor be quiet, if a whole people indulge in a common
license of fornication, and, on all sides, connive at each other's
iniquity. The sons of Jacob acted indeed wickedly; but we must observe
that fornication was, in this manner, divinely condemned.
27. The sons of Jacob came. Moses shows that, not content with simple
revenge, they fly together to the spoil. As it respects the words, they
are said to have come upon the slain, either because they made
themselves a way over the slaughtered bodies; or because, in addition
to the slaughter, they rushed to the plunder. In whichever way it is
taken, Moses teaches that, not satisfied with their former wickedness,
they made this addition to it. Be it, that they were blinded with anger
in shedding blood; yet by what right do they sack the city? This
certainly cannot be ascribed to anger. But these are the ordinary
fruits of human intemperance, that he who gives himself the rein in
perpetrating one wickedness, soon breaks out into another. Thus the
sons of Jacob, from being murderers, become also robbers, and the guilt
of avarice is added to that of cruelty. The more anxious then should be
our endeavors to bridle our desires; lest they should mutually fan each
other, so that at length, by their combined action, a dreadful
conflagration should arise; but especially, we must beware of using
force of arms, which brings with it many perverse and brutal assaults.
Moses says that the sons of Jacob did this, because the Shechemites had
defiled their sister; but the whole city was not guilty. Moses,
however, only states in what way the authors of the slaughter are
affected: for although they wish to appear just avengers of the injury,
yet they pay no respect to what it was lawful for them to do, and make
no attempt to control their depraved affections, and consequently set
no bounds to their wickedness. Should any one prefer taking the
expression in a higher sense, it may be referred to the judgment of
God, by which the whole city was involved in guilt, because no one had
opposed the lust of the prince: perhaps many had consented to it, as
not being very much concerned about the unjust dishonor done to their
guests; but the former sense is what I most approve.
30. And Jacob said. Moses declares that the crime was condemned by the
holy man, lest any one should think that he had participated in their
counsel. He also expostulates with his sons, because they had caused
him to stink among the inhabitants of the land; that is, they had
rendered him so odious, that no one would be able to bear him. If then
the neighboring nations should conspire among themselves, he would be
unable to resist them, seeing he had so small a band, in comparison
with their great number. He also expressly names the Canaanites and
Perizzites, who, though they had received no wrong, were yet by nature
exceedingly prone to inflict injury. But Jacob may seem to act
preposterously, in overlooking the offense committed against God, and
in considering only his own danger. Why is he not rather angry at their
cruelty? why is he not offended at their perfidy? why does he not
reprove their rapaciousness? It is however probable, that when he saw
them terror -- stricken at their recent crime, he suited miswords to
their state of mind. For he acts as if he were complaining that he,
rather than the Shechemites, was slain by them. We know that men are
seldom if ever drawn to repentance, except by the fear of punishment:
especially when they have any specious pretext as a covering for their
fault. Besides, we know not whether Moses may not have selected this as
a part out of a long expostulation, to cause his readers to understand
that the fury of Simon and Levi was so outrageous, that they were more
insensible than brute beasts to their own destruction and that of their
whole family. This is clear from their own answer, which not only
breathes a barbarous ferocity, but shows that they had no feeling. It
was barbarous, first, because they excuse themselves for having
destroyed a whole people and plundered their city, on account of the
injury done by one man; secondly, because they answer their father so
shortly and contumaciously; thirdly, because they obstinately defend
the revenge which they had rashly taken. Moreover, their insensibility
was prodigious, because they were not affected by the thought of their
own death, and that of their parents, wives, and children, which seemed
just at hand. Thus we are taught, how intemperate anger deprives men of
their senses. We are also admonished, that it is not enough for us to
be able to lay blame on our opponents; but we must always see how far
it is lawful for us to proceed.
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[118] Or, he might be restrained by prudence from imparting his
feelings to others, lest by making them public, he should expose
himself to danger, before he was prepared to meet it. At all events, it
was wise to restrain the expression of his indignation, till he was
surrounded by those who might help him with their counsel, or attempt
the rescue of his daughter from the hands of her violator. -- Ed.
[119] "He had wrought folly in Israel." Ainsworth says, "Or against
Israel." "Israel being put for the posterity of Israel." Professor Bush
says, "Rather, Because folly had been wrought in Israel,' (the active
for the passive)." But perhaps Ainsworth's translation is to be
preferred. "This is the first instance on record where the family of
Jacob is designated by the distinguished patronymic title of Israel,'
which afterwards became the dominant appellation of his posterity." --
Bush in loc. -- Ed.
[120] Et sic non fiet. "And so it may not, or shall not be done." The
sense given in the English translation is that which Calvin rejects,
though he allows it to be the common meaning attached by commentators
to the expression. -- Ed.
[121] Jeremiah 2:10, 11
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CHAPTER 35
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Genesis 35:1-29
1. And God said unto Jacob, Arise, go up to Bethel, and dwell there:
and make there an altar unto God, that appeared unto thee when thou
fleddest from the face of Esau thy brother.
1. Dixit autem Deus ad Iabacob, Surge, ascende in Beth-el, et mane ibi:
et fac ibi altare Deo, qui visus est tibi, dum fugeres a facie Esau
fratris tui
2. Then Jacob said unto his household, and to all that were with him,
Put away the strange gods that are among you, and be clean, and change
your garments:
2. Et dixit Iahacob familiae suae, et omnibus qui erant secum, Removete
deos alienos, qui sunt in medio vestri, et mundate vos, vestimentaque
vestra mundate
3. And let us arise, and go up to Bethel; and I will make there an
altar unto God, who answered me in the day of my distress, and was with
me in the way which I went.
3. Et surgamus, et ascendamus in Beth-el, et faciam illic altare Deo,
qui exaudivit me in die angustiae meae, et fuit mecum in via, qua
ambulavi.
4. And they gave unto Jacob all the strange gods which were in their
hand, and all their earrings which were in their ears; and Jacob hid
them under the oak which was by Shechem.
4. Dederunt ergo ipsi Iahacob omnes deos alienos, qui erant in manu
sua, et inaures quae erant in auribus suis, et abscondit eos Iahacob
subter quercum, quae erat apud Sechem.
5. And they journeyed: and the terror of God was upon the cities that
were round about them, and they did not pursue after the sons of Jacob
5. Tune profecti sunt, et fuit terror Dei super urbes, quae erant in
circuitibus eorum, et non persequuti sunt filios Iahacob
6. So Jacob came to Luz, which is in the land of Canaan, that is,
Bethel, he and all the people that were with him.
6. Et venit Iahacob in Luz, quae est in terra Chenaan, haec est Bethel,
ipse et omnis populus qui erat cum eo.
7. And he built there an altar, and called the place Elbethel: because
there God appeared unto him, when he fled from the face of his brother.
7. Et aedificavit ibi altare, et vocavit locum El Beth-el: quia
apparuerant ei Angeli, dum fugeret a facie fratris sui.
8. But Deborah Rebecca's nurse died, and she was buried beneath Bethel
under an oak: and the name of it was called Allonbachuth.
8. Mortua est autem Deborah nutrix Ribcah, et sepulta est subter
Beth-el sub quercu: et vocavit nomen ejus Allon Bachuth.
9. And God appeared unto Jacob again, when he came out of Padanaram,
and blessed him.
9. Porro visus fuerat Deus ipsi Iahacob adhue, dum veniret de Padan
Aram, et benedixerat ei.
10. And God said unto him, Thy name is Jacob: thy name shall not be
called any more Jacob, but Israel shall be thy name: and he called his
name Israel.
10. Atque dixerat ei ipse Deus, Nomen tuum est Iahacob: non vocabitur
nomen tuum ultra Iahacob, sed Israel erit nomen tuum, et vocavit nomen
ejus Israel.
11. And God said unto him, I am God Almighty: be fruitful and multiply;
a nation and a company of nations shall be of thee, and kings shall
come out of thy loins;
11. Et dixit ei Deus, Ego sum Deus omnipotens, cresce, et multiplicare:
gens, et coetus Gentium erit ex to, et reges e lumbis tuis egredientur.
12. And the land which I gave Abraham and Isaac, to thee I will give
it, and to thy seed after thee will I give the land.
12. Et terram, quam dedi Abraham et Isaac, tibi dabo, et semini tuo
post to dabo terram istam.
13. And God went up from him in the place where he talked with him.
13. Et ascendit ab eo Deus e loco, in quo loquutus est cum eo.
14. And Jacob set up a pillar in the place where he talked with him,
even a pillar of stone: and he poured a drink offering thereon, and he
poured oil thereon.
14. Tunc statuit Iahacob statuam in loco, in quo loquutus est cum eo,
statuam lapindeam: et libavit super illam libamen, et effudit super
illam oleum.
15. And Jacob called the name of the place where God spake with him,
Bethel.
15. Et vocavit Iahacob nomen loci, in quo loquutus est cum ipso Deus,
Beth-el.
16. And they journeyed from Bethel; and there was but a little way to
come to Ephrath: and Rachel travailed, and she had hard labour.
16. Profecti vero sunt de Beth-el: erat autem adhuc ferme milliare
terrae ad veniendum in Ephrath, et peperit Rachel, et difficultatem
passa est, dum pareret.
17. And it came to pass, when she was in hard labour, that the midwife
said unto her, Fear not; thou shalt have this son also.
17. Guit autem, ea difficultatem patiente dum pareret, dixit ei
obstetrix, Ne timeas, wuia etiam iste tibi filius.
18. And it came to pass, as her soul was in departing, (for she died)
that she called his name Benoni: but his father called him Benjamin.
18. Et fuit, egrediente anima ejus dum moreretur, vocavit nomen ejus
Benoni: at pater ejus vocavit eum Benjamin.
19. And Rachel died, and was buried in the way to Ephrath, which is
Bethlehem.
19. Mortua est itaque Rachel, et sepulta est in via Ephrath, haec est
Bethlehem.
20. And Jacob set a pillar upon her grave: that is the pillar of
Rachel's grave unto this day.
20. Et statuit Iahacob titulum super sepulcrum ejus: hic est titulus
sepulcri Rachel usque ad diem hanc.
21. And Israel journeyed, and spread his tent beyond the tower of Edar.
21. Et profectus est Israel, et tetendit tabernaculum suum trans turrim
Eder.
22. And it came to pass, when Israel dwelt in that land, that Reuben
went and lay with Bilhah his father's concubine: and Israel heard it.
Now the sons of Jacob were twelve:
22. Et fuit quum habitaret Israel in terra ipsa, profectus est Reuben,
et concubuit cum Bilhah concubina patris sui: et audivit Israel.
Fuerunt autem filii Iahacob duodecim.
23. The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi,
and Judah, and Issachar, and Zebulun:
23. Filii Leah, primogenitus Iahacob, Reuben, et Simhon, et Levi, et
Iehudah, et Issachar, et Zebulun.
24. The sons of Rachel; Joseph, and Benjamin:
24. Filii Rachel, Ioseph et Benjamin.
25. And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali:
25. Et filii Bilhah ancillae Rachel, Dan et Nephthali.
26. And the sons of Zilpah, Leah's handmaid; Gad, and Asher: these are
the sons of Jacob, which were born to him in Padanaram.
26. Et filii Zilpah ancillae Leah, Gad et Aser. Isti sunt filii
Iahacob, qui nati sunt in Padan Aram.
27. And Jacob came unto Isaac his father unto Mamre, unto the city of
Arbah, which is Hebron, where Abraham and Isaac sojourned.
27. Et venit Iahacob ad Ishac patrem suum in Mamre civitatem Arbah:
haec est Hebron, in qua habitavit Abraham et Ishac.
28. And the days of Isaac were an hundred and fourscore years.
28. Et fuerunt dies Ishac, centum anni et octoginta anni.
29. And Isaac gave up the ghost, and died, and was gathered unto his
people, being old and full of days: and his sons Esau and Jacob buried
him.
29. Et obiit Ishac, et mortuus est, et collectus est ad populos suos,
senex et satur dierum: et sepelierunt eum Esau et Iahacob filii ejus.
1. And God said unto Jacob. Moses relates that when Jacob had been
reduced to the last extremity, God came to his help in the right time,
and as at the critical juncture. And thus he shows, in the person of
one man, that God never deserts his Church which he has once embraced,
but will procure its salvation. We must, however, observe the order of
his procedure; for God did not immediately appear to his servant, but
suffered him first to be tormented by grief and excessive cares, that
he might learn patience, deferring his consolation to the time of
extreme necessity. Certainly the condition of Jacob was then most
miserable. For all, on every side, might be so incensed against him
that he would be surrounded with as many deaths as there were
neighboring nations: and he was not so stupid as to be insensible of
his danger. God suffered the holy man to be thus tossed with cares and
tormented with troubles, until, by a kind of resurrection, he restored
him, as one half-dead. Whenever we read this and similar passages, let
us reflect that the providence of God watches for our salvation, even
when it most seems to sleep. Moses does not say how long Jacob was kept
in anxiety, but we may infer from the context, that he had been very
greatly perplexed, when the Lord thus revived him. Moreover, we must
observe that the principal medicine by which he was restored, was
contained in the expression, The Lord spoke. Why did not God by a
miracle translate him to some other place, and thus immediately remove
him from all danger? Why did he not even, without a word, stretch out
the hand over him, and repress the ferocity of all, so that no one
should attempt to hurt him? But Moses does not insist upon this point
in vain. For hereby we are taught whence our greatest consolation in
our afflictions is to be sought; and also, that it is the principal
business of our life, to depend upon the word of God, as those who are
certainly persuaded that, when he has promised salvation, he will deal
well with us, so that we need not hesitate to walk through the midst of
deaths. Another reason for the vision was, that Jacob might not only
truly perceive that God was his deliverer; but, being forewarned by his
word, might learn to ascribe to God whatever afterwards followed. For
seeing that we are slow and dull, bare experience by no means suffices
to attest the favor of God towards us, unless faith arising from the
word be added.
Go up to Beth-el. Though it is God's design to raise his servant from
death to life, he may yet have appeared to hold him up to derision; for
the objection was ready, Thou indeed, O Lord, commandest me to go up,
but all the ways are closed; for my sons have raised such a flame
against me, that I cannot remain safe in any hiding-place. I dare
scarcely move a finger: what therefore will become of me, if with a
great multitude, I now begin to move my camp? shall I not provoke new
enmities against me by my movements? But by this mode the faith of
Jacob was most fully proved; because, knowing God to be the leader and
guardian of his journey, he girded himself to it, relying on the divine
favor. Moreover, the Lord does not simply command what it is his will
to have done, but he encourages his servant, by adding the promise.
For, in reminding him that he is the same God who had before appeared
unto him as he was fleeing in alarm from his brother, a promise is
included in these words. The altar also refers to the same point; for
since it is the divinely appointed token of thanksgiving, it follows
that Jacob would come thither in safety, in order that he might duly
celebrate the grace of God. God chooses and assigns Bethel, rather than
any other place, for his sanctuary; because the very sight of it would
greatly avail to take away terror, when he should remember that there
the glory of the Lord had been seen by him. Further, since God exhorts
his servant to gratitude, he shows that he is kind to the faithful, in
order that they, in return, may own themselves to be indebted for
everything to his grace, and may exercise themselves in the celebration
of it.
2. Then Jacob said unto his household. The prompt obedience of Jacob is
here described. For when he heard the voice of God, he neither doubted
nor disputed with himself respecting what was necessary to be done:
but, as he was commanded, he quickly prepared himself for his journey.
But to show that he obeyed God, he not only collected his goods, but
also purified his house from idols. For if we desire that God should be
propitious to us, all hindrances are to be removed, which in any way
separate him from us. Hence also we perceive to what point the theft of
Rachel tended. For, (as we have said,) she neither wished to draw her
father away from superstition, but rather followed him in his fault;
nor did she keep this poison to herself, but spread it through the
whole family. Thus was that sacred house infected with the worst
contagion. Whence also it appears, how great is the propensity of
mankind to impious and vicious worship; since the domestics of Jacob,
to whom the pure religion had been handed down, thus eagerly laid hold
on the idols offered to them. And Jacob was not entirely ignorant of
the evil: but it is probable that he was so far under the influence of
his wife, that, by connivance, he silently cherished this plague of his
family. And truly, in one word, he convicts and condemns both himself
and the rest, by calling idols "strange gods." For whence arose the
distinction here made, unless from his knowing that he ought to be
devoted to one God only? For there is a tacit comparison between the
God of Abraham and all other gods which the world had wickedly invented
for itself: not because it was in the power of Abraham to determine who
should be the true God: but because God had manifested himself to
Abraham, he also wished to assume His name. Jacob therefore confesses
his own negligence, in having admitted to his house idols, against
which the door had been closed by God. For wherever the knowledge of
the true God shines, it is necessary to drive far away whatever men
fabricate to themselves which is contrary to the true knowledge of him.
But whereas Jacob had been lulled to sleep either by the blandishments
of his wife, or had neglected to do his duty, through the carelessness
of the flesh, he is now aroused by the fear of danger, to become more
earnest in the pure worship of God. If this happened to the holy
patriarch, how much more ought carnal security to be dreaded by us, in
the season of prosperity? If, however, at any time such torpor and
neglect shall have stolen upon us, may the paternal chastisement of God
excite and stimulate us diligently to purge ourselves from whatever
faults we, by our negligence, may have contracted. The infinite
goodness of God is here conspicuous; seeing that he still deigned to
regard the house of Jacob, though polluted with idols, as his
sanctuary. For although Jacob mingled with idolaters, and even his
wife, -- a patroness of idolatry, -- slept in his bosom, his sacrifices
were always acceptable to God. Yet this great benignity of God in
granting pardon, neither lessens the fault of the holy man, nor ought
to be used by us as an occasion for negligence. For though Jacob did
not approve of these superstitions, yet it was not owing to him that
the pure worship of God was not gradually subverted. For the corruption
which originated with Rachel was now beginning to spread more widely.
And the example of all ages teaches the same thing. For scarcely ever
does the truth of God so prevail among men, however strenuously pious
teachers may labor in maintaining it, but that some superstitions will
remain among the common people. If dissimulation be added to them, the
mischief soon creeps onward, until it takes possession of the whole
body. By being thus cherished, the mass of superstitions which at this
day pervades the Papacy, has gained its influence. Wherefore we must
boldly resist those beginnings of evil, lest the true religion should
be injured by the sloth and silence of the pastors.
And be clean, and change your garments. This is an exhortation to the
external profession of penitence. For Jacob wishes that his domestics,
who before had polluted themselves, should testify their renewed
purification by a change of garments. With the same design and end, the
people, after they had made the golden calves, were commanded by Moses
to put off their ornaments. Only in that instance a different method
was observed; namely, that the people having laid aside their
ornaments, simply confessed their guilt by mournful and mean apparel:
but in the house of Jacob the garments were changed, in order that they
who had been defiled might come forth as new men: yet the end (as I
have said) was the same, that by this external rite, idolaters might
learn how great was the atrocity of their wickedness. For although,
repentance is an inward virtue, and has its seat in the heart, yet this
ceremony was by no means superfluous; for we know how little disposed
men are to be displeased with themselves on account of their sins,
unless they are pierced with many goads. Again, the glory of God is
also concerned in this, that men should not only inwardly reflect upon
their guilt, but at the same time openly declare it. This then is the
sum; although God had given no express command concerning the purifying
of his house, yet because he had commanded an altar to be raised,
Jacob, in order that he might yield pure obedience to God, took care
that all impediments should be removed; and he did this when necessity
compelled him to seek help from God.
4. And they gave unto Jacob. Though the holy man had his house in
suitable subordination; yet as all yielded such prompt obedience to his
command by casting away their idols, I doubt not that they were
influenced by the fear of danger. Whence also we infer how important it
is for us to be aroused from slumber by suffering. For we know how
pertinacious and rebellious is superstition. If, in a peaceful and
joyous state of affairs, Jacob had given any such command, the greater
part of his family would have fraudulently concealed their idols: some,
perhaps, would have obstinately refused to surrender them; but now the
hand of God urges them, and with ready minds they quickly repent. It is
also probable, that, according to the circumstances of the time, Jacob
preached to them concerning the righteous judgment of God, to inspire
them with fear. When he commands them to cleanse themselves, it is as
if he had said, Hitherto ye have been defiled before the Lord; now,
seeing that he has regarded us so mercifully, wash out this filth, lest
he should again avert his face from us. It seems, however, absurd, that
Jacob should have buried the idols under an oak, and not rather have
broken them in pieces and consumed them in the fire, as we read that
Moses did with the golden calves, (Exodus 32:20,) and Hezekiah with the
brazen serpent, (2 Kings 18:4.) The fact is not thus related without
reason: but the infirmity of Jacob is touched upon, because he had not
been sufficiently provident against the future. And perhaps the Lord
punished his previous excessive connivance and want of firmness, by
depriving him of prudence or courage. Yet God accepted his obedience,
although it had some remainder of defect, knowing that it was the
design of the holy man to remove idols from his family, and, in token
of his detestation, to bury them in the earth. The earrings were
doubtless badges of superstition; as at this day innumerable trifles
are seen in the Papacy, by which impiety displays itself.
5. And the terror of God was upon the cities. It now manifestly appears
that deliverance was not in vain promised to the holy man by God;
since, amidst so many hostile swords, he goes forth not only in safety
but undisturbed. By the destruction of the Shechemites all the
neighboring people were inflamed with enmity against a single family;
yet no one moves to take vengeance. The reason is explained by Moses,
that the terror of God had fallen upon them, which repressed their
violent assaults. Hence we may learn that the hearts of men are in the
hands of God; that he can inspire those with fortitude who in
themselves are weak; and, on the other hand, soften their iron-hardness
whenever he pleases. Sometimes, indeed, he suffers many to cast up the
foam of their pride, against whom he afterwards opposes his power: but
he often weakens those with fear who were naturally bold as lions: thus
we find these giants, who were able to devour Jacob a hundred times, so
struck with terror that they faint away. Wherefore, whenever we see the
wicked furiously bent on our destruction, lest our hearts should fail
with fear and be broken by desperation, let us call to mind this terror
of God, by which the rage, however furious, of the whole world may be
easily subdued.
7. And he built there an altar. It has been already stated why it
behoved the holy fathers, wherever they came, to have an altar of their
own, distinct from those of other nations; namely, to make it manifest
that they did not worship gods of various kinds, a practice to which
the world was then everywhere addicted, but that they had a God
peculiar to themselves. For although God is worshipped with the mind,
yet an external confession is the inseparable companion of faith.
Besides, all acknowledge how very useful it is to us to be stirred up
by outward helps to the worship of God. If any one object that these
altars differed nothing from other altars in appearance; I answer, that
whereas others rashly, and with inconsiderate zeal, built altars to
unknown gods, Jacob always adhered to the word of God. And there is no
lawful altar but that which is consecrated by the word; nor indeed did
the worship of Jacob excel by any other mark than this, that he
attempted nothing beyond the command of God. In calling the name of the
place "The God of Beth-el," [122] he is thought to be too familiar; and
yet this very title commends the faith of the holy man, and that
rightly, since he confines himself within the divinely prescribed
bounds. The Papists act foolishly in affecting the praise of humility
by a modesty which is most degrading. But the humility of faith is
praiseworthy, seeing it does not desire to know more than God permits.
And as when God descends to us, he, in a certain sense, abases himself,
and stammers with us, so he allows us to stammer with him. And this is
to be truly wise, when we embrace God in the manner in which he
accommodates himself to our capacity. For in this way, Jacob does not
keenly dispute concerning the essence of God, but renders God familiar
to himself by the oracle which he has received. And because he applies
his senses to the revelation, this stammering and simplicity (as I have
said) is acceptable to God. Now, though at this day, the knowledge of
God has shined more clearly, yet since God, in the gospel, takes upon
him the character of a nursing father, let us learn to subject our
minds to him; only let us remember that he descends to us in order to
raise us up to himself. For he does not speak to us in this earthly
manner, to keep us at a distance from heaven, but rather by this
vehicle, to draw us up thither. Meanwhile this rule must be observed,
that since the name of the altar was given by a celestial oracle, the
building of it was a proof of faith. For where the living voice of God
does not sound, whatever pomps may be introduced will be like shadowy
spectres; as in the Papacy nothing can be seen except bladders filled
with wind. It may be added that Jacob shows the constant tenor of his
faith, from the time that God began to manifest himself to him; because
he keeps in view the fact, that the angels had appeared unto him. [123]
For since the word is in the plural number, I willingly interpret it of
angels; and this is not contrary to the former doctrine; for although
the majesty of God was then conspicuous, so far as he could comprehend
it, yet Moses does not without reason mention the angels whom Jacob saw
ascending and descending on the steps of the ladder. For he then beheld
the glory of God in the angels, as we see the splendor of the sun
flowing to us through his rays.
8. But Deborah, Rebecca's nurse, died. Here is inserted a short
narration of the death of Deborah, whom we may conclude to have been a
holy matron, and whom the family of Jacob venerated as a mother; for
the name given in perpetuity to the place, testifies that she was
buried with peculiar honor, and with no common mourning. Shortly
afterwards the death and burial of Rachel are to be recorded: yet Moses
does not say that any sign of mourning for Deborah was transmitted to
posterity; [124] therefore it is probable that she was held by all in
the place of a grandmother: But it may be asked, how she then happened
to be in Jacob's company, seeing that he had not yet come to his
father; and the age of a decrepit old woman rendered her unfit for so
long a journey. [125] Some interpreters imagine that she had been sent
by Rebecca to meet her son Jacob; but I do not see what probability
there is in the conjecture; nor yet have I anything certain to affirm,
except that, perhaps, she had loved Jacob from a boy, because she had
nursed him; and when she knew the cause of his exile, she followed him
from her regard for religion. Certainly Moses does not in vain
celebrate her death with an eulogy so remarkable.
9. And God appeared unto Jacob. Moses, having introduced a few words on
the death of Deborah, recites a second vision, by which Jacob was
confirmed, after his return to Bethel. Once, in this place, God had
appeared unto him, when he was on his way into Mesopotamia. In the
meantime God had testified in various methods, as need required, that
he would be present with him everywhere through his whole journey; but
now he is brought back again to that very place where a more
illustrious and memorable oracle had been given him, in order that he
may receive again a new confirmation of his faith. The blessing of God
here means nothing else than his promise; for though men pray for
blessings on each other; God declares himself to be the sole Dispenser
of perfect happiness. Now Jacob heard at this time nothing new; but the
same promise is repeated to him, that he, as one who had returned from
captivity to his own country, and had gathered new strength to his
faith, might accomplish with greater courage the remaining course of
his life.
10. Thy name shall not be called any more Jacob. We have before given
the meaning of these words. The former name is not abolished, but the
dignity of the other, which was afterwards put upon him, is preferred:
for he was called Jacob from the womb, because he had strongly wrestled
with his brother; but he was afterwards called Israel, because he
entered into contest with God, and obtained the victory; not that he
had prevailed by his own power, (for he had borrowed courage and
strength and arms from God alone,) but because it was the Lord's will
freely to confer upon him this honor. He therefore speaks
comparatively, showing that the name Jacob is obscure and ignoble when
compared with the name Israel. Some understand it thus, "Not only shalt
thou be called Jacob, but the surname of Israel shall be added;" yet
the former exposition seems to me the more simple; namely, that the old
name, having in it less of splendor, should give place to the second.
What Augustine adduces is specious rather than solid; namely, that he
was called Jacob in reference to his present life, but Israel in
reference to his future life. Let this, however, be regarded as
settled, that a double name was given to the holy man, of which one was
by far the most excellent; for we see that the prophets often combine
them both, thus marking the constancy of God's grace from the beginning
to the end.
11. I am God Almighty. God here, as elsewhere, proclaims his own might,
in order that Jacob may the more certainly rely on his faithfulness. He
then promises that he will cause Jacob to increase and multiply, not
only into one nation, but into a multitude of nations. When he speaks
of "a nation," he no doubt means that the offspring of Jacob should
become sufficiently numerous to acquire the body and the name of one
great people. But that follows concerning "nations" may appear absurd;
for if we wish it to refer to the nations which, by gratuitous
adoption, are inserted into the race of Abraham, the form of expression
is improper: but if it be understood of sons by naturals descent, then
it would be a curse rather shall a blessing, that the Church, the
safety of which depends on its unity, should be divided into many
distinct nations. But to me it appears that the Lord, in these words,
comprehended both these benefits; for when, under Joshua, the people
was apportioned into tribes, as if the seed of Abraham was propagated
into so many distinct nations; yet the body was not thereby divided; it
is called an assembly of nations, for this reason, because in
connection with that distinction a sacred unity yet flourished. The
language also is not improperly extended to the Gentiles, who, having
been before dispersed, are collected into one congregation by the bond
of faith; and although they were not born of Jacob according to the
flesh; yet, because faith was to them the commencement of a new birth,
and the covenant of salvation, which is the seed of spiritual birth,
flowed from Jacob, all believers are rightly reckoned among his sons,
according to the declaration, I have constituted thee a father of many
nations.
And kings shall come out of thy loins. This, in my judgment, ought
properly to be referred to David and his posterity; for God did not
approve of the kingdom of Saul, and therefore it was not established;
and the kingdom of Israel was but a corruption of the legitimate
kingdom. I acknowledge truly that, sometimes, those things which have
sprung from evil sources are numbered among God's benefits; but because
here the simple and pure benediction of God is spoken of, I willingly
understand it of David's successors only. Finally; Jacob is constituted
the lord of the land, as the sole heir of his grandfather Abraham, and
of his father Isaac; for the Lord manifestly excludes Esau from the
holy family, when he transfers the dominion of the land, by hereditary
right, to the posterity of Jacob alone.
13. And God went up from him. This ascent of God is analogous to his
descent; for God, who fills heaven and earth, is yet said to descend to
us, though he changes not his place, whenever he gives us any token of
his presence; a mode of expression adopted in accommodation to our
littleness. He went up, therefore, from Jacob, when he disappeared from
his sight, or when the vision ended. By the use of such language, God
shows us the value of his word, because, indeed, he is near to us in
the testimony of his grace; for, seeing that there is a great distance
between us and his heavenly glory, he descends to us by his word. This,
at length, was fully accomplished in the person of Christ; who while,
by his own ascension to heaven, he raised our faith thither;
nevertheless dwells always with us by the power of his Spirit.
14. And Jacob set up a pillar. Though it is possible that he may again
have erected a sacred monument, in memory of the second vision; yet I
readily subscribe to the opinion of those who think that reference is
made to what had been done before; as if Moses should say, that was the
ancient temple of God, in which Jacob had poured forth his libation:
for he had not been commanded to come thither for the sake of dwelling
there; but in order that a fresh view of the place might renew his
faith in the ancient oracle, and more fully confirm it. We read
elsewhere that altars were built by the holy fathers, where they
intended to remain longer; but their reason for doing so was different:
for whereas Jacob had made a solemn vow in Beth-el, on condition that
he should be brought back by the Lord in safety; thanksgiving is now
required of him, after he has become bound by his vow, [126] that,
being strengthened, he may pass onward on his journey.
16. And they journeyed from Beth-el. We have seen how severe a wound
the defilement of his daughter inflicted on holy Jacob, and with what
terror the cruel deed of his two sons had inspired him. Various trials
are now blended together, by which he is heavily afflicted throughout
his old age; until, on his departure into Egypt, he receives new joy at
the sight of his son Joseph. But even this was a most grievous
temptation, to be exiled from the promised land even to his death. The
death of his beloved wife is next related; and soon after follows the
incestuous intercourse of his firstborn with his wife Bilhah. A little
later, Isaac his father dies; then his son Joseph is snatched away,
whom he supposes to have been torn in pieces by wild beasts. While he
is almost consumed with perpetual mourning, a famine arises, so that he
is compelled to seek food from Egypt. There another of his sons is kept
in chains; and, at length, he is deprived of his own most beloved
Benjamin, whom he sends away as if his own bowels were torn from him.
We see, therefore, by what a severe conflict, and by what a continued
succession of evils, he was trained to the hope of a better life. And
whereas Rachel died in childbirth, through the fatigue of the journey,
before they reached a resting-place; this would prove no small
accession to his grief. But, as to his being bereaved of his most
beloved wife, this was probably the cause, that the Lord intended to
correct the exorbitance of his affection for her. The Holy Spirit fixes
no mark of infamy upon Leah, seeing that she was a holy woman, and
endowed with greater virtue; but Jacob more highly appreciated Rachel's
beauty. This fault in the holy man was cured by a bitter medicine, when
his wife was taken away from him: and the Lord often deprives the
faithful of his own gifts, to correct their perverse abuse of them. The
wicked, indeed, more audaciously profane the gifts of God; but if God
connives longer at their misconduct, a more severe condemnation remains
to them on account of his forbearance. But in taking away from his own
people the occasion of sinning, he promotes their salvation. Whoever,
therefore, desires the continued use of God's gifts, let him learn not
to abuse them, but to enjoy them with purity and sobriety.
17. The midwife said unto her. We know that the ancients were very
desirous of offspring, especially of male offspring. Since Rachel
therefore does not accept this kind of consolation when offered, we
infer that she was completely oppressed with pain. She therefore died
in agonies, thinking of nothing but her sad childbirth and her own
sorrows: from the feeling of which she gave a name to her son; but
Jacob afterwards corrected the error. For the chance of the name
sufficiently shows, that, in his judgment, the excess of sorrow in his
wife was wrong; seeing that she had branded his son with a sinister and
opprobrious name; [127] for that sadness is not free from ingratitude,
which so occupies our minds in adversity that the kindness of God does
not exhilarate them; or, at least, does not infuse some portion of
sweetness to mitigate our grief. Then her burial is mentioned; to which
the holy fathers could not have attended with such religious care,
except on account of their hope of the future resurrection. Whenever,
therefore, we read concerning their burying the dead, as if they were
anxious about the performance of some extraordinary duty, let us think
of that end of which I have spoken; for it was no foolish ceremony, but
a lively symbol of the future resurrection. I acknowledge, indeed, that
profane and degenerate men at that time, in various places, vainly
incurred much expense and toil in burying their dead, only as an empty
solace of their grief. But although they had declined from the original
institution into gross errors, yet the Lord caused that this rite
should remain entire among his own people. Moreover, he designed that a
testimony should exist among unbelievers, by which they might be
rendered inexcusable. For since, independently of instruction, this
sentiment was innate in all men, that to bury the dead was one of the
offices of piety, nature has clearly dictated to them that the human
body is formed for immortality; and, therefore, that, by sinking into
death, it does not utterly perish. The statue or monument, erected by
him, signifies the same thing. He reared no citadel which might stand
as a token of his glory among his posterity: but he took care to raise
the memorial of a sepulcher, which might be a witness to all ages that
he was more devoted to the life to come; and, by the providence of God,
this memorial remained standing, till the people returned out of Egypt.
22. Reuben went and lay with Bilhah. A sad and even tragic history is
now related concerning the incestuous intercourse of Reuben with his
mother-in-law. Moses, indeed, calls Bilhah Jacob's concubine: but
though she had not come into the hands of her husband, as the mistress
of the family and a partaker of his goods; yet, as it respected the
bed, she was his lawful wife, as we have before seen. If even a
stranger had defiled the wife of the holy man, it would have been a
great disgrace; it was, however, far more atrocious that he should
suffer such an indignity from his own son. But how great and how
detestable was the dishonor, that the mother of two tribes should not
only contaminate herself with adultery, but even with incest; which
crime is so abhorrent to nature, that, not even among the Gentiles, has
it ever been held tolerable? And truly, by the wonderful artifice of
Satan, this great obscenity penetrated into the holy house, in order
that the election of God might seem to be of no effect. Satan
endeavors, by whatever means he can, to pervert the grace of God in the
elect; and since he cannot effect that, he either covers it with
infamy, or at least obscures it. Hence it happens that disgraceful
examples often steal into the Church. And the Lord, in this manner,
suffers his own people to be humbled, that they may be more attentively
careful of themselves, that they may more earnestly watch unto prayer,
and may learn entirely to depend on his mercy. Moses only relates that
Jacob was informed of this crime; but he conceals his grief, not
because he was unfeeling, (for he was not so stupid as to be insensible
to sorrow,) but because his grief was too great to be expressed. For
here Moses seems to have acted as the painter did who, in representing
the sacrifice of Iphigenia, put a veil over her father's face, because
he could not sufficiently express the grief of his countenance. In
addition to this eternal disgrace of the family, there were other
causes of anxiety which transfixed the breast of the holy man. The sum
of his happiness was in his offspring, from which the salvation of the
whole world was to proceed. Whereas, already, two of his sons had been
perfidious and sanguinary robbers; the first-born, now, exceeds them
both in wickedness. But here the gratuitous election of God has
appeared the more illustrious, because it was not on account of their
worthiness that he preferred the sons of Jacob to all the world; and
also because, when they had fallen so basely, this election
nevertheless remained firm and efficacious. Warned by such examples,
let us learn to fortify ourselves against those dreadful scandals by
which Satan strives to disturb us. Let every one also privately apply
this to the strengthening of his own faith. For sometimes even good men
slide, as if they had fallen from grace. Desperation would necessarily
be the consequence of such ruin, unless the Lord, on the other hand,
held out the hope of pardon. A remarkable instance of this is set
before us in Reuben; who, after this extreme act of iniquity, yet
retained his rank of a patriarch in the Church. We must, however,
remain under the custody of fear and watchfulness, lest temptation
should seize upon us unawares, and thus the snares of Satan should
envelop us. For the holy Spirit did not design to set before us an
example of vile lust, in order that every one might rush into
incestuous connections; but would rather expose to infamy the baseness
of this crime, in an honorable person, that all, on that account, might
more vehemently abhor it. This passage also refutes the error of
Novatus. Reuben had been properly instructed; he bore in his flesh,
from early infancy, the symbol of the divine covenant; he was even born
again by the Spirit of God; we see, therefore, what was the deep abyss
from which he was raised by the incredible mercy of God. The Novatians,
therefore, and similar fanatics, have no right to cut off the hope of
pardon from the lapsed: for it is no slight injury to Christ, if we
suppose the grace of God to be more restricted by his advent.
Now the sons of Jacob were twelve. Moses again recounts the sons of
Jacob in a regular series. Reuben is put the first among them, not for
the sake of honor, but that he may be loaded with the greater
opprobrium: for the greater the honor which any one receives from the
Lord, the more severely is he to be blamed, if he afterwards makes
himself the slave of Satan, and deserts his post. Moses seems to insert
this catalogue before the account of the death of Isaac, for the
purpose of discriminating between the progeny of Jacob and the
Idumeans, of whom he is about to make mention in Genesis 36:1. For on
the death of Isaac the fountain of the holy race became divided, as
into two streams; but since the adoption of God restrained itself to
one branch only, it was necessary to distinguish it from the other.
28. And the days of Isaac. The death of Isaac is not related in its
proper order, as will soon appear from the connection of the history:
but, as we have elsewhere seen, the figure hysteron proteron was
familiar to Moses. [128] When it is said, that he died old, and full of
days, the meaning is, that, having fulfilled the course of his life, he
departed by a mature death; this, therefore, is ascribed to the
blessing of God. Nevertheless, I refer these words not merely to the
duration of his life, but also to the state of his feelings; implying
that Isaac, being satisfied with life, willingly and placidly departed
out of the world. For we may see certain decrepit old men, who are not
less desirous of life then they were in the flower of their age; and
with one foot in the grave, they still have a horror of death.
Therefore, though long life is reckoned among the blessings of God; yet
it is not enough for men to be able to count up a great number of
years; unless they feel that they have lived long, and, being satisfied
with the favor of God and with their own age, prepare themselves for
their departure. Now, in order that old men may leave their minds
formed to this kind of moderation, it behoves them to have a good
conscience, to the end, that they may not flee from the presence of
God; for an evil conscience pursues and agitates the wicked with
terror. Moses adds, that Isaac was buried by his two sons. For since,
at that time, the resurrection was not clearly revealed, and its first
fruits had not yet appeared, it behoved the holy fathers to be so much
the more diligently trained in significant ceremonies, in order that
they might correct the impression produced by the semblance of
destruction which is presented in death. By the fact that Esau is put
first, we are taught again, that the fruit of the paternal benediction
was not received by Jacob in this life; for he who was the first-born
by right, is still subjected to the other, after his father's death.
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[122] As the word Beth-el means the House of God, the farther addition
of El, the name of God, seems to be a tautology; and this is made by
Calvin the basis of an objection which he proceeds to answer. -- Ed.
[123] Quia apparuerunt ei Angeli dum fugeret a facie fratris sui In the
English translation the name of God is put instead of angels, and no
doubt rightly. The reason given for Calvin's translation of the word
'lhym (Elohim,) by angels is, that, contrary to the usual custom, when
the word means God, it is accompanied by a verb in the plural number.
But this is not conclusive. See [3]note 2, vol. 1., p. 531, on chap.
20, ver. 13. Yet there is some difficulty in the passage, arising from
the apparent harshness of the repetition of El, the name of God, in
this title. Bush thinks that the first EL does not belong to the name
of the place. Rivetus reads the first El as the genitive, supposing the
word place to be understood. "And he called the place, the place of the
God of Beth-el.' This Dathe thinks harsh, and he follows Michaelis in
connecting lmqvm with the first 'l And he called the place of God,
Beth-el." -- Ed
[124] The meaning, perhaps, is, that no monumental pillar was raised to
Deborah, as was done to Rachel; the probable reason given for the fact,
namely, that she was regarded as a grandmother, does not seem very
intelligible. -- Ed.
[125] It appears, from a calculation of the ages of Rebekah, of Jacob,
and of Rachel, that Deborah must, at this time, have lived far beyond
the common term of human life. "Jacob was then about one hundred and
seven years of age. Isaac had been sixty years old when Jacob was born;
he married Rebekah when he was at the age of forty, and she could not
be less than twenty at the time of her marriage; it will follow that
she bore twins in, or after, the fortieth year of her age. If these
forty years be added to the one hundred and seven of Jacob's life, this
will make one hundred and forty-seven. Supposing Deborah to have been
twenty-five when she was given as a nurse to Rebekah, she could not now
be less than one hundred and seventy years old" -- See Rivetus, p. 701.
-- Ed.
[126] Nune gratiarum actio ab eo exigitur, postquam reus voti factus
est, ut confirmatus alio transeat. The French translation of "postquam
reus voti factus est" is, "apres qu'il a eu jouissance de son souhait,"
"after he had obtained the enjoyment of his wish;" and this would read
more smoothly than the translation given above; but is "reus voti"
capable of such a version? -- Vide Lexicon Facciolati, sub voce reus.
-- Ed.
[127] Rachel, in the act of dying, called her son Benoni, the son of my
sorrow; Jacob called him Benjamin, the son of my right hand. It is
worthy of remark that Benjamin was the only son of Jacob born in the
land of Canaan. -- Ed.
[128] The death of Isaac is mentioned here, out of place, to prevent
the subsequent interruption of the history. The events of the
thirty-seventh and thirty-eighth chapters preceded it; for Isaac lived
about fifteen years after the removal of Joseph into Egypt. -- Ed.
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CHAPTER 36.
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Genesis 36:1-43
1 Now these are the generations of Esau, who is Edom.
1. Istae vero sunt generationes Esau, hic est Edom.
2. Esau took his wives of the daughters of Canaan; Adah the daughter of
Elon the Hittite, and Aholibamah the daughter of Anah the daughter of
Zibeon the Hivite;
2. Esau accepit uxores suas e filiabus Chenaan, Hadah filiam Elon
Hittaei, et Aholibamah filiam Anah, filiam Sibhon Hivvaei,
3. And Bashemath Ishmael's daughter, sister of Nebajoth.
3. Et Bosmath filiam Ismael sororem Nebajoth.
4. And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;
4. Et peperit Adah ipsi Esau Eliphaz: et Bosmath peperit Rehuel.
5. And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons
of Esau, which were born unto him in the land of Canaan.
5. Et Aholibamah peperit Jehus, et Jahalam, et Corah: isti filii Esau,
qui nati sunt ei in terra Chenaan.
6. And Esau took his wives, and his sons, and his daughters, and all
the persons of his house, and his cattle, and all his beasts, and all
his substance, which he had got in the land of Canaan; and went into
the country from the face of his brother Jacob.
6. Et accepit Esau uxores suas, et filios suos, et filias suas, et
omnes animas domus suae, et pecudes suas, et omnia jumenta sua, et
omnem acquisitionem suam, quam acquisierat in terra Chenaan: et
profectus est ad aaliam terram a facie Iahacob fratris sui.
7. For their riches were more than that they might dwell together; and
the land wherein they were strangers could not bear them because of
their cattle.
7. Erat enim substantia eorum multa, ita ut nequirent habitare pariter:
nec poterat terra peregrinationum eorum ferre eos propter substantiam
eorum.
8. Thus dwelt Esau in mount Seir: Esau is Edom.
8. Habitavit itaque Esau in monte Sehir: Esau est Edom.
9. And these are the generations of Esau the father of the Edomites in
mount Seir:
9. Ac istae sunt generationes Esau patris Edom in monte Sehir.
10. These are the names of Esau's sons; Eliphaz the son of Adah the
wife of Esau, Reuel the son of Bashemath the wife of Esau.
10. Ista sunt nomina filiorum Esau: Eliphaz filius Hadah uxoris Esau,
Rehuel filius Bosmath uxoris Esau.
11. And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and
Kenaz.
11. Et fuerunt filii Eliphaz, Theman, Omar, Sepho, et Gahatham, et
Cenaz.
12. And Timna was concubine to Eliphaz Esau's son; and she bare to
Eliphaz Amalek: these were the sons of Adah Esau's wife.
12. Timnah autem fuit concubina Eliphaz filii Esau, et peperit ipsi
Eliphaz Hamalec. Isti sunt filii Hadah uxoris Esau.
13. And these are the sons of Reuel; Nahath, and Zerah, Shammah, and
Mizzah: these were the sons of Bashemath Esau's wife.
13. Isti vero sunt filii Rehuel: Nahath, et Zerach, Sammah, et Mizza:
isti sunt filii Bosmath uxoris Esau.
14. And these were the sons of Aholibamah, the daughter of Anah the
daughter of Zibeon, Esau's wife: and she bare to Esau Jeush, and
Jaalam, and Korah.
14. Et isti fuerunt filii Aholibamah filiae Hanah filiae Sibhon uxoris
Esau, quos peperit ipsi Esau: Jehu, et Jahalam, et Corah.
15. These were dukes of the sons of Esau: the sons of Eliphaz the
firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz,
15. Isti duces filiorum Esau. Filii Eliphaz primogeniti Esau, dux
Theman, dux Omar, dux Sepho, dux Chenaz,
16. Duke Korah, duke Gatam, and duke Amalek: these are the dukes that
came of Eliphaz in the land of Edom; these were the sons of Adah.
16. Dux Corah, dux Gahatham, dux Hamalex: isti sunt duces Eliphaz in
terra Edom: isti sunt filii Hadah.
17. And these are the sons of Reuel Esau's son; duke Nahath, duke
Zerah, duke Shammah, duke Mizzah: these are the dukes that came of
Reuel in the land of Edom; these are the sons of Bashemath Esau's wife.
17. Et isti sunt filii Rehuel filii Esau: dux Nahath, dux Zerach, dux
Sammah, dux Mizzah: isti sunt duces Rehuel in terra Edom: isti sunt
filii Bosmath uxoris Esau.
18. And these are the sons of Aholibamah Esau's wife; duke Jeush, duke
Jaalam, duke Korah: these were the dukes that came of Aholibamah the
daughter of Anah, Esau's wife.
18. Isti autem sunt filii Aholibamah uxoris Esau, dux Jehus, dux
Jahalam, dux Corah: isti sunt duces Aholibamah filiae Hanah uxoris
Esau.
19. These are the sons of Esau, who is Edom, and these are their dukes.
19. Isti sunt filii Esau, et isti duces eorum: ipse est Edom.
20. These are the sons of Seir the Horite, who inhabited the land;
Lotan, and Shobal, and Zibeon, and Anah,
20. Isti sunt filii Sehir Horaei, habitatores terrae: Lotan, et Sobal,
et Sibhon, et Hanah,
21. And Dishon, and Ezer, and Dishan: these are the dukes of the
Horites, the children of Seir in the land of Edom.
21. Et Dison, et Eser, et Disan. Isti duces Horaeorum filiorum Sehir in
terra Edom.
22. And the children of Lotan were Hori and Hemam; and Lotan's sister
was Timna.
22. Et fuerunt filii, Lotan, Hori, et Heman: et soror Lotan, Thimnah.
23. And the children of Shobal were these; Alvan, and Manahath, and
Ebal, Shepho, and Onam.
23. Isti sunt filii Sobal: Halvan, et Manahath, et Hebal, Sepho, et
Onam.
24. And these are the children of Zibeon; both Ajah, and Anah: this was
that Anah that found the mules in the wilderness, as he fed the asses
of Zibeon his father.
24. Et isti sunt filii Sibhon: Ajah et Hanah: hic est Hanah, qui
invenit mulos in deserto, quum passceret asinos Sibhon patris sui.
25. And the children of Anah were these; Dishon, and Aholibamah the
daughter of Anah.
25. Et isti sunt filii Hanah: Disan, et Aholibamah filia Hanah.
26. And these are the children of Dishon; Hemdan, and Eshban, and
Ithran, and Cheran.
26. Et isti sunt filii Dison: Hemdan, et Esban, et Ithran, et Cheran.
27. The children of Ezer are these; Bilhan, and Zaavan, and Akan.
27. Isti sunt filii Eser: Bilhan, et Zaavan, et Acan.
28. The children of Dishan are these; Uz, and Aran.
28. Isti sunt filii Disan: Us et Aran.
29. These are the dukes that came of the Horites; duke Lotan, duke
Shobal, duke Zibeon, duke Anah,
29. Isti sunt duces Horaeorum: dux Lotan, dux Sobal, dux Sibhon, dux
Hanah.
30. Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came
of Hori, among their dukes in the land of Seir.
30. Dux Dison, dux Eser, dux Disan: isti sunt duces Horaeorum, in
ducibus eorum, in terra Sebir.
31. And these are the kings that reigned in the land of Edom, before
there reigned any king over the children of Israel.
31. Et isti sunt reges, qui regnaverunt in terra Edom, antequam
regnaret rex super filios Israel.
32. And Bela the son of Beor reigned in Edom: and the name of his city
was Dinhabah.
32. Nempe regnavit in Edom, Belah filius Behor: et nomen urbis ejus
Dinhabah.
33. And Bela died, and Jobab the son of Zerah of Bozrah reigned in his
stead.
33. Et mortuus est Belah, et regnavit pro eo Jobab, filius Zerah de
Bosrah.
34. And Jobab died, and Husham of the land of Temani reigned in his
stead.
34. Et mortuus est Jobab, et regnavit pro eo Hussam e terra Australi.
35. And Husham died, and Hadad the son of Bedad, who smote Midian in
the field of Moab, reigned in his stead: and the name of his city was
Avith.
35. Et mortuus est Hussam, et regnavit pro eo Hadad filius Bedad, qui
percussit Midian in agro Moab: et nomen urbis ejus Avith.
36. And Hadad died, and Samlah of Masrekah reigned in his stead.
36. Et mortuus est Hadad, et regnavit pro eo Samlah de Masrecah.
37. And Samlah died, and Saul of Rehoboth by the river reigned in his
stead.
37. Et mortuus est Samlah, et regnavit pro eo Saul de Rehoboth
fluminis.
38. And Saul died, and Baalhanan the son of Achbor reigned in his
stead.
38. Et mortuus est Saul et regnavit pro eo Balah-hanan filius Hachbor.
39. And Baalhanan the son of Achbor died, and Hadar reigned in his
stead: and the name of his city was Pau; and his wife's name was
Mehetabel, the daughter of Matred, the daughter of Mezahab.
39. Et mortuus est Balhal-hanan filius Hachbor, et regnavit pro eo
Hadar: et nomen civitatis ejus Pahu: nomen autem uxoris ejus Mehetabel
filia Matred filiae Me -- zahab.
40. And these are the names of the dukes that came of Esau, according
to their families, after their places, by their names; duke Timnah,
duke Alvah, duke Jetheth,
40. Ista ergo sunt nomina ducum Esau, per familias suas, per loca sua,
secundum nomina sua: dux Thimnah, dux Haluah, dux Jetheth,
41. Duke Aholibamah, duke Elah, duke Pinon,
41. Dux Aholibamah, dux Eliah, dux Pinon,
42. Duke Kenaz, duke Teman, duke Mibzar,
42. Dux Cenaz, dux Theman, dux Mibsar,
43. Duke Magdiel, duke Iram: these be the dukes of Edom, according to
their habitations in the land of their possession: he is Esau the
father of the Edomites.
43. Dux Magdiel, dux Hiram: isti sunt duces Edom per habitationes suas,
in terra haereditatis ipsorum: ipse est Esau pater Edom.
1. Now these are the generations of Esau. Though Esau was an alien from
the Church in the sight of God; yet since he also, as a son of Isaac,
was favored with a temporal blessing, Moses celebrates his race, and
inscribes a sufficiently lengthened catalogue of the people born from
him. This commemoration, however, resembles an honorable sepulture. For
although Esau, with his posterity, took the precedence; yet this
dignity was like a bubble, which is comprised under the figure of the
world, and which quickly perishes. As, therefore, it has been before
said of other profane nations, so now Esau is exalted as on a lofty
theater. But since there is no permanent condition out of the kingdom
of God, the splendor attributed to him is evanescent, and the whole of
his pomp departs like the passing scene of the stage. The Holy Spirit
designed, indeed, to testify that the prophecy which Isaac uttered
concerning Esau was not vain; but he has no sooner shown its effect,
than he turns away our eyes, as if he had cast a veil over it, that we
may confine our attention to the race of Jacob. Now, though Esau had
children by three wives, in whom afterwards the blessing of God shone
forth, yet polygamy is not, on that account, approved, nor the impure
lust of man excused: but in this the goodness of God is rather to be
admired, which, contrary to the order of nature, gave a good issue to
evil beginnings.
6. And went into the country from the face of his brother Jacob. Moses
does not mean that Esau departed purposely to give place to his
brother; for he was so proud and ferocious, that he never would have
allowed himself to seem his brother's inferior. But Moses, without
regard to Esau's design, commends the secret providence of God, by
which he was driven into exile, that the possession of the land might
remain free for Jacob alone. Esau removed to Mount Seir, through the
desire of present advantage, as is elsewhere stated. Nothing was less
in his mind than to provide for his brother's welfare; but God directed
the blind man by his own hand, that he might not occupy that place in
the land which he had appointed for his own servant. Thus it often
happens that the wicked do good to the elect children of God, contrary
to their own intention; and while their hasty cupidity pants for
present advantages, they promote the eternal salvation of those whose
destruction they have sometimes desired. Let us, then, learn from the
passage before us, to see, by the eyes of faith, both in accidental
circumstances (as they are called) and in the evil desires of men, that
secret providence of God, which directs all events to a result
predetermined by himself. For when Esau went forth, that he might live
more commodiously apart from his father's family, he is said to have
departed from the face of his brother, because the Lord had so
determined it. It is stated indefinitely, that he departed "into the
country;" because, being in uncertainty respecting his plan, he sought
a home in various places, until Mount Seir presented itself; and as we
say, he went out at a venture. [129]
9. And these are the generations of Esau, the father of the Edomites
[130] Though Esau had two names, yet in this place the second name
refers to his posterity, who are called Idumeans. For, to make it
appear what God had bestowed upon him for the sake of his father Isaac,
Moses expressly calls him the father of a celebrated and famous people.
And certainly, it served this purpose not a little, to trace the effect
and fulfillment of the prophecy in the progeny of Esau. For if the
promise of God so mightily flourished towards a stranger, how much more
powerfully would it put itself forth towards the children, to whom
pertaineth the adoption, and consequently the inheritance of grace?
Esau was an obscure man, and a sojourner in that country: whence
therefore is it, that suddenly rulers should spring from him, and a
great body of people should flourish, unless because the benediction
which proceeded from the mouth of Isaac, was confirmed by the result?
For Esau did not reign in this desert without opposition; since a
people of no ignoble name previously inhabited Mount Seir. On this
account Moses relates that the men who had before inhabited that land
were mighty: so that it would not have been easy for a stranger to
acquire such power as Esau possessed, if he had not been divinely
assisted.
24. This was that Anah that found the mules. Mules are the adulterous
offspring of the horse and the ass. Moses says that Anah was the author
of this connection. [131] But I do not consider this as said in praise
of his industry; for the Lord has not in vain distinguished the
different kinds of animals from the beginning. But since the vanity of
the flesh often solicits the children of this world, so that they apply
their minds to superfluous matters, Moses marks this unnatural pursuit
in Anah, who did not think it sufficient to have a great number of
animals; but he must add to them a degenerate race produced by
unnatural intercourse. Moreover, we learn hence, that there is more
moderation among brute animals in following the law of nature, than in
men, who invent vicious admixtures.
31. These are the kings that reigned, etc We must keep in memory what
we have said a little before, that reprobates are suddenly exalted,
that they may immediately fall, like the herb upon the roofs, which is
destitute of root, and has a hasty growth, but withers the more
quickly. To the two sons of Isaac had been promised the honor that
kings should spring from them. The Idumeans first began to reign, and
thus the condition of Israel seemed to be inferior. But at length,
lapse of time taught how much better it is, by creeping on the ground,
to strike the roots deep, than to acquire an extravagant pre-eminence
for a moment, which speedily vanishes away. There is, therefore, no
reason why the faithful, who slowly pursue their way, should envy the
quick children of this world, their rapid succession of delights; since
the felicity which the Lord promises them is far more stable, as it is
expressed in the psalm,
"The children's children shall dwell there, and their inheritance shall
be perpetual." (Psalm 102:28.)
__________________________________________________________________
[129] Quemadmodum Gallice dicitur, Il s'en est alle a son aventure.
[130] Patris Edom.
[131] The word ymym, rendered mules by our translators, and by Calvin,
is of doubtful signification; it occurs in this place only. It is by
many commentators translated "waters," or "warm springs;" and probably
this interpretation is to be preferred. The reader may see the question
discussed in Professor Bush's note on this verse. -- Ed
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CHAPTER 37.
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Genesis 37:1-36
1. And Jacob dwelt in the land wherein his father was a stranger, in
the land of Canaan.
1. Habitavit itaque Iahacob in terra peregrinationum patris sui, in
terra Chenaan.
2. These are the generations of Jacob. Joseph, being seventeen years
old, was feeding the flock with his brethren; and the lad was with the
sons of Bilhah, and with the sons of Zilpah, his father's wives: and
Joseph brought unto his father their evil report.
2. Istae sunt generationes Iahacob. Joseph filius septendecim annorum
pascebat cum fratribus suis pecudes, et erat puer cum filiis Bilhah et
cum filiis Zilpah uxorum patris sui: et retulit Ioseph obloquutionem
eorum malam patri eorum.
3. Now Israel loved Joseph more than all his children, because he was
the son of his old age: and he made him a coat of many colours.
3. Porro Israel diligebat Joseph prae cunctis filiis suis, quia filius
senectutis erat ei: et fecerat ei tunicam multicolorem.
4. And when his brethren saw that their father loved him more than all
his brethren, they hated him, and could not speak peaceably unto him.
4. Et viderunt fratres ejus, quod eum diligeret pater eorum prae
cunctis fratribus ejus, et odio habebant eum, et non poterant alloqui
eum pacifice.
5. And Joseph dreamed a dream, and he told it his brethren: and they
hated him yet the more.
5. Somniavit autem Joseph somnium, et nuntiavit fratribus suis: et
addiderunt amplius odio habere eum.
6. And he said unto them, Hear, I pray you, this dream which I have
dreamed:
6. Dixit enim ad eos, Audite quaeso somnium hoc quod somniavi.
7. For, behold, we were binding sheaves in the field, and, lo, my sheaf
arose, and also stood upright; and, behold, your sheaves stood round
about, and made obeisance to my sheaf.
7. Ecce enim ligabamus manipulos in medio agri: et ecce surrexit
manipulus meus, ac etiam stabat: et ecce circumdabant manipuli vestri,
et incurvabant se manipulo meo.
8. And his brethren said to him, Shalt thou indeed reign over us? or
shalt thou indeed have dominion over us? And they hated him yet the
more for his dreams, and for his words.
8. Et dixerunt ei fratres ejus, Num regnando regnabis super nos? num
dominando dominaberis nobis? Addiderunt ergo adhuc odio habere eum
propter somnium ejus, et propter verba ejus.
9. And he dreamed yet another dream, and told it his brethren, and
said, Behold, I have dreamed a dream more; and, behold, the sun and the
moon and the eleven stars made obeisance to me.
9. Et somniavit adhuc somnium alterum, et narrativ illud fratribus
suis, et dixit, Ecce, somniavi somnium adhuc: et ecce, sol et luna et
undecim stellae incurvabant se mihi.
10. And he told it to his father, and to his brethren: and his father
rebuked him, and said unto him, What is this dream that thou hast
dreamed? Shall I and thy mother and thy brethren indeed come to bow
down ourselves to thee to the earth?
10. Et narravit patri suo et fratribus suis: et increpavit eum pater
ejus, et dixit ei, Quid est hoc comnium quod somniasti? Num veniendo
veniemus ego et mater tua, et fratres tui, ut incurvemus nos tibi ad
terram?
11. And his brethren envied him; but his father observed the saying.
11. Et inviderunt ei fratres ejus: sed pater ejus observabat rem.
12. And his brethren went to feed their father's flock in Shechem.
12. Profecti autem sunt fratres ejus, ut pascerent pecudes patris sui
in Sechem.
13. And Israel said unto Joseph, Do not thy brethren feed the flock in
Shechem? come, and I will send thee unto them. And he said to him, Here
am I
13. Et dixit Israel ad Hoseph, Nonne fratres tui pascunt in Sechem?
Veni, et mittam to ad eos. Et dixit ei, Ecce adsum.
14. And he said to him, Go, I pray thee, see whether it be well with
thy brethren, and well with the flocks; and bring me word again. So he
sent him out of the vale of Hebron, and he came to Shechem.
14. Et ait ei, Vade nune, vide incolumitatem fratrum tuorum, et
incolmitatem pecorum, et refer mihi rem: et misit eum ex valle Hebron:
et venit in Sechem.
15. And a certain man found him, and, behold, he was wandering in the
field: and the man asked him, saying, What seekest thou?
15. Porro invenit eum vir, et ecce errabat in agro: interrogavit autem
eum vir ille, dicendo, Quid quaeris?
16. And he said, I seek my brethren: tell me, I pray thee, where they
feed their flocks
16. Et dixit, Fratres meos ego quaero, nuntia, obsecro, mihi, ubi ipsi
pascant.
17. And the man said, They are departed hence; for I heard them say,
Let us go to Dothan. And Joseph went after his brethren, and found them
in Dothan.
17. Et dixit vir ille, Profecti sunt hinc: audivi enim eos dicentes,
Eamus in Dothan. Et perrexit Joseph post fratres suos, et invenit eos
in Dothan.
18. And when they saw him afar off, even before he came near unto them,
they conspired against him to slay him.
18. Et viderunt eum e longinquo: et antequam appropinquaret eis,
machinati sunt contra eum ut interimerent eum.
19. And they said one to another, Behold, this dreamer cometh.
19. Ac dicebat alter alteri, Ecce, magister ille somniorum venit.
20. Come now therefore, and let us slay him, and cast him into some
pit, and we will say, Some evil beast hath devoured him: and we shall
see what will become of his dreams.
20. Nune igitur venite, et occidamus illum, et projiciamus eum in unam
e cisternis: et dicemus, Bestia mala devoravit eum: et videbinus quid
erunt somnia ejus.
21. And Reuben heard it, and he delivered him out of their hands; and
said, Let us not kill him.
21. Et audivit Reuben, et eripuit eum e manu eorum, et dixit, Ne
percutiamus eum in anima.
22. And Reuben said unto them, Shed no blood, but cast him into this
pit that is in the wilderness, and lay no hand upon him; that he might
rid him out of their hands, to deliver him to his father again.
22. Dixit ergo ad eos Ruben, Ne effundatis sanguinem: projicite eum in
cisternam hanc, quae est in deserto, et manum ne mittatis in eum: ut
erueret eum e manu eorum, ut reduceret eum ad patrem suum.
23. And it came to pass, when Joseph was come unto his brethren, that
they stript Joseph out of his coat, his coat of many colours that was
on him;
23. Et fuit, ut venit Joseph ad fratres suos, exuerunt Joseph tunica
sua, tunica multicolore, quae erat super eum.
24. And they took him, and cast him into a pit: and the pit was empty,
there was no water in it.
24. Et tulerunt eum, et projecerunt eum in cisternam: et cisterna erat
vacua, non erat in ea aqua.
25. And they sat down to eat bread: and they lifted up their eyes and
looked, and, behold, a company of Ishmeelites came from Gilead with
their camels bearing spicery and balm and myrrh, going to carry it down
to Egypt.
25. Postea sederunt ut comederent panem, et levaverunt oculos suos, et
viderunt, et ecce turba Ismaelitarum veeniebat de Gilhad, et cameli
eorum portabant aromata, et resinam, et stacten, iter facientes ut
deferrent in Aegyptum.
26. And Judah said unto his brethren, What profit is it if we slay our
brother, and conceal his blood?
26. Et dixit Jehudah fratribus suis, Quae utilitas si occiderimus
fratrem mostrum, et celaverimus sanguinem ejus?
27. Come, and let us sell him to the Ishmeelites, and let not our hand
be upon him; for he is our brother and our flesh. And his brethren were
content.
27. Venite, et vendamus eum Ismaelitis, et manus nostra ne sit in eum,
quia frater noster, caro nostra est: et paruerunt ei fratres ejus.
28. Then there passed by Midianites merchantmen; and they drew and
lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for
twenty pieces of silver: and they brought Joseph into Egypt.
28. Et transierunt viri Madianitae mercatores, et extraxerunt et
sustulerunt Joseph e cisterna: et vendiderunt Joseph Ismaelitis viginti
argenteis, qui abduxerunt Ioseph in Aegyptum.
29. And Reuben returned unto the pit; and, behold, Joseph was not in
the pit; and he rent his clothes.
29. Deinde reversus est Reuben ad cisternam, et ecce non erat Joseph in
cisterna, et scidit vestimenta sua.
30. And he returned unto his brethren, and said, The child is not; and
I, whither shall I go?
30. Et reversus est ad fratres suos, et dixit, Puer non est, et ego
quo, ego quo ibo?
31. And they took Joseph's coat, and killed a kid of the goats, and
dipped the coat in the blood;
31. Et tulerunt tunicam Joseph, et jugulaverunt hircum caprarum, et
tinxerunt tunicam in sanguine.
32. And they sent the coat of many colours, and they brought it to
their father; and said, This have we found: know now whether it be thy
son's coat or no.
32. et miserunt tunicam multicolorem, et deferri fecerunt ad patrem
suum, et dixerunt, Hanc invevenimus, agnosce nunc utrum tunica filii
tui sit, annon.
33. And he knew it, and said, It is my son's coat; an evil beast hath
devoured him; Joseph is without doubt rent in pieces.
33. Et agnovit eam, et dixit, Tunica filii mei est: bestia mala
devoravit eum, rapiendo raptus est Ioseph.
34. And Jacob rent his clothes, and put sackcloth upon his loins, and
mourned for his son many days.
34. Et scidit Iahacob vestimenta sua, et posuit saccum in lumbis suis,
et luxit super filio suo diebus multis.
35. And all his sons and all his daughters rose up to comfort him; but
he refused to be comforted; and he said, For I will go down into the
grave unto my son mourning. Thus his father wept for him.
35. Et surrexerunt omnes filii ejus, et omnes filiae ejus, ut
consolarentur eum, sed noluit consolationem admittere: et dixit, Certe
descendam ad filium meum lugens ad sepulcrum: et luxit eum pater ejus.
36. And the Midianites sold him into Egypt unto Potiphar, an officer of
Pharaoh's, and captain of the guard.
36. Madanitae autem vendiderunt eum in Aegypto Potiphar satrapae
Pharaonis, principi satellitum.
1. And Jacob dwelt. Moses confirms what he had before declared, that,
by the departure of Esau, the land was left to holy Jacob as its sole
possessor. Although in appearance he did not obtain a single clod; yet,
contented with the bare sight of the land, he exercised his faith; and
Moses expressly compares him with his father, who had been a stranger
in that land all his life. Therefore, though by the removal of his
brother to another abode, Jacob was no little gainer; yet it was the
Lord's will that this advantage should be hidden from his eyes, in
order that he might depend entirely upon the promise.
2. These are the generations of Jacob. By the word tvldvt toledoth we
are not so much to understand a genealogy, as a record of events, which
appears more clearly from the context. For Moses having thus commenced,
does not enumerate sons and grandsons, but explains the cause of the
envy of Joseph's brethren, who formed a wicked conspiracy against him,
and sold him as a slave: as if he had said "Having briefly summed up
the genealogy of Esau, I now revert to the series of my history, as to
what happened to the family of Jacob." [132] Moreover, Moses being
about to speak of the abominable wickedness of Jacob's sons, begins
with the statement, that Joseph was dear beyond the rest to his father,
because he had begotten him in his old age: and as a token of tender
love, had clothed him with a coat woven of many colors. But it was not
surprising that the boy should be a great favorite with his aged
father, for so it is wont to happen: and no just ground is here given
for envy; seeing that sons of a more robust age, by the dictate of
nature, might well concede such a point. Moses, however, states this as
the cause of odium, that the mind of his father was more inclined to
him than to the rest. The brethren conceive enmity against the boy,
whom they see to be more tenderly loved by their father, as having been
born in his old age. [133] If they did not choose to join in this love
to their brother, why did they not excuse it in their father? Hence,
then, we perceive their malignant and perverse disposition. But, that a
manycoloured coat and similar trifles inflamed them to devise a scheme
of slaughter, is a proof of their detestable cruelty. Moses also says
that their hatred increased, because Joseph conveyed the evil speeches
of his brethren to their father. Some expound the word evil as meaning
some intolerable crime; but others more correctly suppose, that it was
a complaint of the boy that his brothers vexed him with their
reproaches; for, what follows in Moses, I take to have been added in
explanation, that we may know the cause for which he had been treated
so ill and with such hostility. It may be asked, why Moses here accuses
only the sons of Bilhah and Zilpah, when, afterwards, he does not
exempt the sons of Leah from the same charge? One, indeed, of her sons,
Reuben, was milder than any of the rest; next to him was Judah, who was
his uterine brother. But what is to be said of Simon? What of Levi?
Certainly since they were older, it is probable that they were leaders
in the affair. The suspicion may, however, be entertained, that because
these were the sons of concubines and not of true wives, their minds
would be more quickly moved with envy; as if their servile extraction,
on the mother's side, subjected them to contempt.
6. And Joseph dreamed a dream. Moses having stated what were the first
seeds of this enmity, now ascends higher, and shows that Joseph had
been elected, by the wonderful purpose of God, to great things; that
this had been declared to him in a dream; and that, therefore, the
hatred of his brethren broke forth into madness. God, however, revealed
in dreams what he would do, that afterwards it might be known that
nothing had happened fortuitously: but that what had been fixed by a
celestial decree, was at length, in its proper time, carried forward
through circuitous windings to its completion. It had been predicted to
Abraham that his seed should be wanderers from the land of Canaan. In
order, then, that Jacob might pass over into Egypt, this method was
divinely appointed; namely, that Joseph, being president over Egypt in
a time of famine, might bring his father thither with his whole family,
and supply them with food. Now, from the facts first related, no one
could have conjectured such a result. The sons of Jacob conspire to put
the very person to death, without whom they cannot be preserved; yea,
he who was ordained to be the minister of salvation to them, is thrown
into a well, and with difficulty rescued from the jaws of death. Driven
about by various misfortunes, he seems to be an alien from his father's
house. Afterwards, he is cast into prison, as into another sepulcher,
where, for a long time, he languishes. Nothing, therefore, was less
probable than that the family of Jacob should be preserved by his
means, when he was cut off from it, and carried far away, and not even
reckoned among the living. Nor did any hope of his liberation remain,
especially from the time in which he was neglected by the chief butler;
but being condemned to perpetual imprisonment, he was left there to
rot. God, however, by such complicated methods, accomplishes what he
had purposed. Wherefore, in this history, we have not only a most
beautiful example of Divine Providence, but also two other points are
added especially worthy of notice: first, that the Lord performs his
work by wonderful and unusual modes; and, secondly, that he brings
forth the salvation of his Church, not from magnificent splendor, but
from death and the grave. Besides, in the person of Joseph, a lively
image of Christ is presented, as will more fully appear from the
context. But since these subjects will be often repeated, let us follow
the thread of Moses' discourse. God, of his mere grace, conferred
peculiar honor on the boy, who was the last but one among twelve, in
giving him the priority among his brethren. For, by what merit or
virtue shall we say that he attained the lordship over his brethren?
Afterwards he seemed, indeed, to acquire this by his own great
beneficence: but from the dream we learn, that it was the free gift of
God, which in no way depended upon Joseph's beneficence. Rather, he was
ordained to be chief, by the mere good pleasure of God, in order that
he might show kindness to his brethren. Now, since the Lord was, at
that time, wont to reveal his secrets by two methods -- by visions and
by dreams -- one of these kinds is here noted. For no doubt Joseph had
often dreamed in the common manner: but Moses shows that a dream was
now divinely sent to him, which might have the force and weight of an
oracle. We know that dreams are often produced by our daily thoughts:
sometimes they are indications of an unhealthy state of the body: but
whenever God intends to make known his counsel by dreams, he engraves
on them certain marks, which distinguish them from passing and
frivolous imaginations, in order that their credibility and authority
may stand firm. Thus Joseph, being certainly persuaded that he had not
been deluded by an empty spectra, fearlessly announced his dream as a
celestial oracle. Now, although the dominion is promised to him under a
rural symbol, it is one which does not seem suitable for instruction to
the sons of Jacob; for we know that they were herdsman, not ploughmen.
Since they had no harvest which they could gather in, it seems hardly
congruous that homage should be paid to his sheaf: But perhaps God
designedly chose this similitude, to show that this prophecy was not
founded upon the present fortunes of Joseph, and that the material of
his dominion would not consist in those things which were at hand, but
that it should be a future benefit, the cause of which was to be sought
for elsewhere than at home.
8. Shalt thou indeed reign over us? Here it is plainly shown to us that
the paternal favor of God towards the elect, is like a fan to excite
against them the enmity of the world. When the sons of Jacob heard that
they were fighting in vain against God, their unjust hatred ought, by
such means, to have been corrected. For it was as if God, setting
himself in the midst, would repress their fury by these words, "Your
impious conspiring will be fruitless; for although you boast, I have
constituted as your chief, the man whose ruin your wicked envy hurries
you to seek." Perhaps, also, by this consolatory dream, he intended to
alleviate the trouble of the holy youth. Yet their obstinacy caused it
to be the more increased. Let us then learn not to be grieved if, at
any time, the shining of the grace of God upon us should cause us to be
envied. The sons of Jacob, however, were but too acute interpreters of
the dream: yet they deride it as a fable, because it was repugnant to
their wishes. Thus it often happens that they who are ill-disposed,
quickly perceive what is the will of God: but, because they feel no
reverence, they despise it. To this contumacy, however, succeeds a
stupor which destroys their former quick-sightedness.
9. And he dreamed yet another dream. The scope of this dream is the
same. The only difference is, that God, to inspire greater confidence
in the oracle, presents him with a figure from heaven. The brethren of
Joseph had despised what was said concerning the sheaves; the Lord now
calls upon them to look towards heaven, where his august Majesty shines
forth. It may, however, be asked, how it can be reconciled with fact,
that his mother, who was now dead, could come and bow down to him. The
interpretation of certain Hebrews, who refer it to Bilhah, is frigid,
and the sense appears plain without such subterfuges: for the sun and
moon designate the head of the family on each side: thus, in this
figure, Joseph sees himself reverenced by the whole house of his
father.
10. And his father rebuked him. If Jacob suspected that the dream
originated in vain ambition, he rightly rebuked his son; but if he knew
that God was the author of the dream, he ought not to have expostulated
with him. But what he did know it, may be hence inferred, because he is
afterwards said seriously to have considered it. For Moses, making a
distinction between him and his sons, says that they breathed nothing
but the virus of envy; while he revolved in his own mind what this
might mean; which could not have happened, unless he had been affected
with reverence. But seeing that a certain religious impression on the
subject rested on his mind, how was it that he rebuked his son? This
truly was not giving honor to God and to his word. For it ought to have
occurred to the mind of Jacob that, although Joseph was under his
authority, he yet sustained a prophetic character. It is probable, when
he saw his sons so malevolent, that he wished to meet the danger by
feigning what he did not feel: for he was not offended at the dream,
but he was unwilling to exasperate the minds of those who, on account
of their pride, would not bear to be in subjection. Therefore I do not
doubt that he feignedly reproved his son, from a desire to appease
contention. Nevertheless, this method of pretending to be adverse to
the truth, when we are endeavoring to appease the anger of those who
rage against it, is by no means approved by God. He ought rather
ingenuously to have exhorted his sons not to "kick against the pricks."
Or at least he should have used this moderate address, "If this is a
common dream, let it be treated with ridicule rather than with anger;
but if it has proceeded from God, it is wicked to speak against it." It
is even possible that the unsuitableness of the dream had struck the
mind of the old man. For we know how difficult it is entirely to throw
off all sense of superiority. Certainly, though Jacob declines slightly
from the right course, yet his piety appears to be of no common order;
because his reverence for the oracle so easily prevailed over every
other feeling. But the most wicked obstinacy betrays itself in his
sons, seeing they break out into greater enmity. For though they
despise the dream, yet they are not made angry about nothing. Gladly
would they have had their brother as a laughing-stock; but a certain
secret sense of the Deity constrains them, so that, with or against
their will, they are compelled to feel that there is something
authentic in the dream. Meanwhile, a blind ferocity impels them to an
unintentional resistance against God. Therefore, that we may be held in
obedience to God, let us learn to bring down our high spirits; because
the beginning of docility is for men to submit to be brought into
order. This obstinacy in the sons of Jacob was most censurable, because
they not only rejected the oracle of God through their hatred of
subjection, but were hostile to his messenger and herald. How much less
excusable, then, will be our hardness, if we do not meekly submit our
necks to the yoke of God; since the doctrine of humility, which subdues
and even mortifies us, is not only more clearly revealed, but also
confirmed by the precious blood of Christ? If, however, we see many
refractory persons at this day, who refuse to embrace the gospel, and
who perversely rise up against it, let us not be disturbed as by some
new thing, seeing that the whole human race is infected with the
disease of pride; for by the gospel all the glory of the flesh is
reduced to nothing; rather let us know that all remain obstinate,
except those who are rendered meek by the subduing influence of the
Spirit.
12. And his brethren went. Before Moses treats of the horrible design
of fratricide, he describes the journey of Joseph, and amplifies, by
many circumstances, the atrocity of the crime. Their brother approaches
them in the discharge of a duty, to make a fraternal inquiry after
their state. He comes by the command of his father; and obeys it
without reluctance, as appears from his answer. He searches them out
anxiously; and though they had changed their place, he spares neither
labor nor trouble till he finds them. Therefore their cruelty was
something more than madness, seeing they did not shrink with horror
from contriving the death of a brother so pious and humane. We now see
that Moses does not relate, without a purpose, that a man met Joseph in
his wanderings, and told him that his brethren had departed to Dothan.
For the greater was his diligence in his indefatigable pursuit, so much
the less excusable were they by whom such an unworthy recompense was
repaid.
18. And when they saw him afar off. Here again Moses, so far from
sparing the fame of his own family by adulation, brands its chiefs with
a mark of eternal infamy, and exposes them to the hatred and execration
of all nations. If, at any time, among heathens, a brother murdered his
brother, such impiety was treated with the utmost severity in
tragedies, that it might not pass into an example for imitation. But in
profane history no such thing is found, as that nine brethren should
conspire together for the destruction of an innocent youth, and, like
wild beasts, should pounce upon him with bloody hands. Therefore a
horrible, and even diabolical fury, took possession of the sons of
Jacob, when, having cast aside the sense of nature, they were thus
prepared cruelly to rage against their own blood.
But, in addition to this wickedness, Moses condemns their impious
contempt of God, Behold this master of dreams. For why do they insult
the unhappy youth, except because he had been called by the celestial
oracle to an unexpected dignity? Besides, in this manner, they
themselves proclaim their own baseness more publicly than any one could
do, who should purposely undertake severely to chastise them. They
confess that the cause why they persecuted their brother was his having
dreamed; as if truly this was an inexpiable offense; but if they are
indignant at his dreams, why do they not rather wage war with God? For
Joseph deemed it necessary to receive, as a precious deposit, what had
been divinely revealed unto him. But because they did not dare directly
to assail God, they wrap themselves in clouds, that, losing sight of
God, they may vent their fury against their brother. If such blindness
seized upon the patriarchs, what shall become of the reprobates, whom
obstinate malice drives along, so that they do not hesitate to resist
God even to the last? And we see that they willingly disturb and excite
themselves, as often as they are offended with the threatenings and
chastisements of God, and rise up against his ministers for the sake of
taking vengeance. The same thing, indeed, would at times happen to us
all, unless God should put on his bridle to render us submissive. With
respect to Joseph, the special favor of God was manifested to him, and
he was raised to the highest dignity; but only in a dream, which is
ridiculed by the wicked scorn of his brethren. To this is also added a
conspiracy, so that he narrowly escaped death. Thus the promise of God,
which had exalted him to honor, almost plunges him into the grave. We,
also, who have received the gratuitous adoption of God amidst many
sorrows, experience the same thing. For, from the time that Christ
gathers us into his flock, God permits us to be cast down in various
ways, so that we seem nearer hell than heaven. Therefore, let the
example of Joseph be fixed in our minds, that we be not disquieted when
many crosses spring forth to us from the root of God's favor. For I
have before showed, and the thing itself clearly testifies, that in
Joseph was adumbrated, what was afterwards more fully exhibited in
Christ, the Head of the Church, in order that each member may form
itself to the imitation of his example.
20. And cast him into some pit. Before they perpetrate the murder, they
seek a pretext whereby they may conceal their crime from men.
Meanwhile, it never enters into their mind, that what is hidden from
men cannot escape the eyes of God. But so stupid is hypocrisy, that
while it flees from the disgrace of the world, it is careless about the
judgment of God. But it is a disease deeply rooted in the human mind,
to put some specious color on every extreme act of iniquity. For
although an inward judge convicts the guilty, they yet confirm
themselves in impudence, that their disgrace may not appear unto
others.
And we shall see what will become of his dreams. As if the truth of God
could be subverted by the death of one man, they boast that they shall
have attained their wish when they have killed their brother; namely,
that his dreams will come to nothing. This is not, indeed, their avowed
purpose, but turbulent envy drives them headlong to fight against God.
But whatever they design in thus contending with God in the dark, their
attempts will, at length, prove vain. For God will always find a way
through the most profound abyss, to the accomplishment of what he has
decreed. If, then, unbelievers provoke us by their reproaches, and
proudly boast that our faith will profit us nothing; let not their
insolence discourage or weaken us, but let us confidently proceed.
21. And Reuben heard it. It may be well to observe, while others were
hastening to shed his blood, by whose care Joseph was preserved. Reuben
doubtless, in one affair, was the most wicked of them all, when he
defiled his father's couch; and that unbridled lust, involving other
vices, was the sign of a depraved nature: now suddenly, he alone,
having a regard to piety, and being mindful of fraternal duty,
dissolves the impious conspiracy. It is uncertain whether he was now
seeking the means of making some compensation, for the sake of which he
might be restored to his father's favor. Moses declares that it was his
intention to restore the boy in safety to his father: whence the
conjecture which I have stated is probable, that he thought the life of
his brother would be a sufficient price by which he might reconcile his
father's mind to himself. However this may be, yet the humanity which
he showed in attempting to liberate his brother, is a proof that he was
not abandoned to every kind of wickedness. And perhaps God, by this
testimony of his penitence, designed in some degree to lessen his
former disgrace. Whence we are taught that the characters of men are
not to be estimated by a single act, however atrocious, so as to cause
us to despair of their salvation.
22. Cast him into this pit. The pious fallacy to which Reuben
descended, sufficiently proves with what vehemence the rage of his
brethren was burning. For he neither dares openly to oppose them, nor
to dissuade them from their crime; because he saw that no reasons would
avail to soften them. Nor does it extenuate their cruelty, that they
consent to his proposal, as if they were disposed to clemency; for if
either one course or the other were necessary, it would have been
better for him immediately to die by their hands, than to perish by
slow hunger in the pit, which is the most cruel kind of punishment.
Their gross hypocrisy is rather to be noticed; because they think that
they shall be free from crime, if only they do not stain their hands
with their brother's blood. As if, indeed, it made any difference,
whether they ran their brother through with a sword, or put him to
death by suffocation. For the Lord, when he accuses the Jews by Isaiah,
of having hands full of blood, does not mean that they were assassins,
but he calls them bloody, because they did not spare their suffering
brethren. Therefore, the sons of Jacob are nothing better, in casting
their brother alive under ground, that, as one buried, he might in vain
contend with death, and perish after protracted torments; and in
choosing a pit in the desert, from which no mortal could hear his dying
cry, though his sighing would ascend even to heaven. It was a barbarous
thought, that they should not touch his life, if they did not imbrue
their hands in his blood; since it was a kind of death, not less
violent, which they wished to inflict by hunger. Reuben, however,
accommodating his language to their brutal conceptions, deemed it
sufficient to repress, by any kind of artifice, their impetuosity for
the present.
23. They stripped Joseph out of his coat [134] We see that these men
are full of fictions and lies. They carelessly strip their brother;
they feel no dread at casting him with their own hands into the pit,
where hunger worse than ten swords might consume him; because they hope
their crime will be concealed; and in taking home his clothes, no
suspicion of his murder would be excited; because, truly, their father
would believe that he had been torn by a wild beast. Thus Satan
infatuates wicked minds, so that they entangle themselves by frivolous
evasions. Conscience is indeed the fountain of modesty; but Satan so
soothes by his allurements those whom he has entangled in his snares,
that conscience itself, which ought to have cited them as guilty before
the bar of God, only hardens them the more. For, having found out
subterfuges, they break forth far more audaciously into sin, as if they
might commit with impunity whatever escapes the eyes of men. Surely it
is a reprobate sense, a spirit of frenzy and of stupor, which is
withheld from any daring attempt, only by a fear of the shame of men;
while the fear of divine judgment is trodden under foot. And although
all are not carried thus far, yet the fault of paying more honor to men
than to God, is too common. The repetition of the word coat in the
sentence of Moses is emphatical, showing that this mark of the father's
love could not mollify their minds.
25. And they sat down to eat bread. This was an astonishing barbarity,
that they could quietly feast, while, in intention, they were guilty of
their brother's death: for, had there been one drop of humanity in
their souls, they would at least have felt some inward compunctions;
yea, commonly, the very worst men are afraid after the commission of a
crime. Since the patriarchs fell into such a state of insensibility,
let us learn, from their example, to fear lest, by the righteous anger
of God, the same lethargy should seize upon our senses. Meanwhile, it
is proper to consider the admirable progress of God's counsel. Joseph
had already passed through a double death: and now, as if by a third
death, he is, beyond all expectation, rescued from the grave. For what
was it less than death, to be sold as a slave to foreigners? Indeed his
condition was rendered worse by the chance; because Reuben, secretly
drawing him out of the pit, would have brought him back to his father:
whereas now he is dragged to a distant part of the earth, without hope
of return. But this was a secret turn, by which God had determined to
raise him on high. And at length, he shows by the event, how much
better it was that Joseph should be led far away from his own family,
than that he should remain in safety at home. Moreover, the speech of
Judah, by which he persuades his brethren to sell Joseph, has somewhat
more reason. For he ingenuously confesses that they would be guilty of
homicide, if they suffered him to perish in the pit. What gain shall we
make, he says, if his blood be covered; for our hands will nevertheless
be polluted with blood. By this time their fury was in some degree
abated, so that they listened to more humane counsel; for though it was
outrageous perfidy to sell their brother to strangers; yet it was
something to send him away alive, that, at least, he might be nourished
as a slave. We see, therefore, that the diabolical flame of madness,
with which they had all burned, was abating, when they acknowledged
that they could profit nothing by hiding their crime from the eyes of
men; because homicide must of necessity come into view before God. For
at first, they absolved themselves from guilt, as if no Judge sat in
heaven. But now the sense of nature, which the cruelty of hatred had
before benumbed, begins to exert its power. And certainly, even in the
reprobate, who seem entirely to have cast off humanity, time shows that
some residue of it remains. When wicked and violent affections rage,
their tumultuous fervor hinders nature from acting its part. But no
minds are so stupid, that a consideration of their own wickedness will
not sometimes fill them with remorse: for, in order that men may come
inexcusable to the judgment-seat of God, it is necessary that they
should first be condemned by themselves. They who are capable of cure,
and whom the Lord leads to repentance, differ from the reprobates in
this, that while the latter obstinately conceal the knowledge of their
crimes, the former gradually return from the indulgence of sin, to obey
the voice of reason. Moreover, what Judah here declares concerning his
brother, the Lord, by the prophet, extends to the whole human race.
Whenever, therefore, depraved lust impels to unjust violence, or any
other injury, let us remember this sacred bond by which the whole of
society is bound together, in order that it may restrain us from evil
doings. For man cannot injure men, but he becomes an enemy to his own
flesh, and violates and perverts the whole order of nature.
28. Then there passed by Midianites. Some think that Joseph was twice
sold in the same place. For it is certain, since Median was the son of
Abraham and Keturah, that his sons were distinct from the sons of
Ishmael: and Moses has not thoughtlessly put down these different
names. [135] But I thus interpret the passage: that Joseph was exposed
for sale to any one who chose, and seeing the purchase of him was
declined by the Midianites, he was sold to the Ishmaelites. Moreover,
though they might justly suspect the sellers of having stolen him, yet
the desire of gain prevents them from making inquiry. We may also add,
what is probable, that, on the journey, they inquired who Joseph was.
But they did not set such a value on their common origin as to prevent
them from eagerly making gain. This passage, however, teaches us how
far the sons of Abraham, after the flesh, were preferred to the elect
offspring, in which, nevertheless, the hope of the future Church was
included. We see that, of the two sons of Abraham, a posterity so great
was propagated, that from both proceeded merchants in various places:
while that part of his seed which the Lord had chosen to himself was
yet small. But so the children of this world, like premature fruit,
quickly arrive at the greatest wealth and at the summit of happiness;
whereas the Church, slowly creeping through the greatest difficulties,
scarcely attains, during a long period, to the condition of mediocrity.
30. And he returned. We may hence gather that Reuben, under pretense of
some other business, stole away from his brethren, that, unknown to
them all, he might restore his brother, drawn out of the pit, to his
father; and that therefore he was absent at the time when Joseph was
sold. And there is no wonder that he was anticipated, when he had taken
his course in a different direction from theirs, intending to reach the
pit by a circuitous path. But now at length Reuben having lost all
hope, unfolds to his brethren the intention which before he dared not
confess, lest the boy should be immediately murdered.
31. And they took Joseph's coat. They now return to their first scheme.
In order that their father may have no suspicion of their crime, they
send the bloody coat, from which he might conjecture that Joseph had
been torn by some wild beast. Although Moses alludes to this briefly, I
yet think that they rather sent some of their servants, who were not
accessory to the crime, than any of their number. For he says soon
afterwards, that his sons and daughters came to offer some consolation
to him in his grief. And although in the words they use, there lurks
some appearance of insult, it seems to me more probable that they gave
this command to avert suspicion from themselves. For they feign
themselves to be of confused mind, as is usual in affairs of
perplexity. Yet whatever they intend, their wickedness drives them to
this point, that they inflict a deadly wound upon the mind of their
father. This is the profit which hypocrites gain by their disguises,
that in wishing to escape the consequences of one fault, they add sin
to sin. With respect to Jacob, it is a wonder that after he had been
tried in so many ways, and always come forth a conqueror, he should now
sink under grief. Certainly it was very absurd that the death of his
son should occasion him greater sorrow than the incestuous pollution of
his wife, the slaughter of the Shechemites, and the defilement of his
daughter. Where was that invincible strength, by which he had even
prevailed over the angel? Where the many lessons of patience with which
God had exercised him, in order that he might never fail? This
disposition to mourn, teaches us that no one is endued with such heroic
virtues, as to be exempt from that infirmity of the flesh, which
betrays itself sometimes even in little things; whence also it happens,
that they who have long been accustomed to the cross, and who like
veteran soldiers ought bravely to bear up against every kind of attack,
fall like young recruits in some slight skirmish. Who then among us may
not fear for himself, when we see holy Jacob faint, after having given
so many proofs of patience?
35. And all his sons and daughters rose up. The burden of his grief is
more clearly expressed by the circumstance that all his sons and
daughters meet together to comfort him. For by the term "rose up," is
implied a common deliberation, they having agreed to come together,
because necessity urged them. But hence it appears how vast is the
innate dissimulation of men. The sons of Jacob assume a character by no
means suitable to them; and perform an office of piety, from which
their minds are most alien. If they had had respect unto God, they
would have acknowledged their fault, and though no remedy might have
been found for their evil, yet repentance would have brought forth some
fruit; but now they are satisfied with a vanity as empty as the wind.
By this example we are taught how carefully we ought to avoid
dissimulation, which continually implicates men in new snares.
But he refused to be comforted. It may be asked, whether Jacob had
entirely cast off the virtue of patience: for so much the language
seems to mean. Besides, he sins more grievously, because he, knowingly
and voluntarily, indulges in grief: for this is as if he would
purposely augment his sorrow, which is to rebel against God. But I
suppose his refusal to be restricted to that alleviation of grief which
man might offer. For nothing is more unreasonable than that a holy man,
who, all his life had borne the yoke of God with such meekness of
disposition, should now, like an unbroken horse, bite his bridle; in
order that, by nourishing his grief, he might confirm himself in
unsubdued impetuosity. I therefore do not doubt that he was willing now
to submit himself unto the Lord, though he rejects human consolations.
He seems also angrily to chide his sons, whose envy and malevolence
towards Joseph he knew, as if he would upbraid them by declaring that
he esteemed this one son more than all the rest: since he rather
desires to be with him, dead in the grave, than to enjoy the society of
ten living sons whom he had yet remaining; for I except little
Benjamin. I do not, however, here excuse that excess of grief which I
have lately condemned. And certainly he proves himself to be
overwhelmed with sadness, in speaking of the grave, as if the sons of
God did not pass through death to a better life. And hence we learn the
blindness of immoderate grief, which almost quenches the light of faith
in the saints; so much the more diligent, then, ought we to be in our
endeavor to restrain it. Job greatly excelled in piety; yet we see,
after he had been oppressed by the magnitude of his grief, in what a
profane manner he mixes men with beasts in death. If the angelic minds
of holy men were thus darkened by sadness, how much deeper gloom will
rest upon us, unless God, by the shining of his word and Spirit, should
scatter it, and we also, with suitable anxiety, meet the temptation,
before it overwhelms us? The principal mitigation of sorrow is the
consolation of the future life; to which whosoever applies himself,
need not fear lest he should be absorbed by excess of grief. Now though
the immoderate sorrow of Jacob is not to be approved; yet the special
design of Moses was, to set a mark of infamy on that iron hardness
which cruelly reigned in the hearts of his sons. They saw that, if
their father should miserably perish, consumed with grief, they would
be the cause of it; in short, they saw that he was already dying
through their wickedness. If they are not able to heal the wound, why,
at least, do they not attempt to alleviate his pain? Therefore they are
exceedingly cruel, seeing that they have not sufficient care of their
father's life, to cause them to drop a single word in mitigation of his
sorrow, when it was in their power to do so.
36. And the Midianites sold him into Egypt It was a sad spectacle, that
Joseph should be thus driven from one hand to another. For it added no
small indignity to his former suffering, that he is set to sale as a
slave. The Lord, however, ceased not to care for him. He even suffered
him to be transferred from hand to hand, in order that, at length, it
might indeed appear, that he had come, by celestial guidance, to that
very dominion which had been promised him in his dreams. Potiphar is
called a eunuch, not because he was one really; but because, among the
Orientals, it was usual to denote the satraps and princes of the court
by that name. The Hebrews are not agreed respecting the dignity which
Moses ascribes to him; for some explain it as the "chief of the
slaughterers," [136] whom the Greek interpreters follow. But I rather
agree with others, who say that he was "the prefect of the soldiers;"
not that he had the command of the whole army, but because he had the
royal troops under his hand and authority: such are now the captains of
the guard, if you join with it another office which the prefects of the
prison exercise. For this may be gathered from Genesis 39:1 [137]
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[132] The second verse is rendered by Professor Bush in a manner
different from that of any other commentator whom the Editor has had
the opportunity of consulting. His view of the passage is, at least,
worthy of consideration. "The correct translation," he says, "is
doubtless the following: Joseph, being seventeen years old, was tending
his brethren among the flocks, and he a (mere) lad, (even) the sons of
Bilhah, etc.' The mention of his youth is brought in parenthetically,
as something peculiarly worthy of notice; while the clause, the sons of
Bilhah, etc.,' is designed to limit and specify the term brethren'
going before." This interpretation he proceeds to vindicate by
reference to passages of similar construction, which we have not room
to quote. The point which it would establish is, that Jacob assigned to
his boy, of seventeen years of age, the superintendence or oversight of
the sons of Bilhah among the flocks; so that he was rather an
overlooker of the shepherds than of the sheep. This would show more
clearly the propriety of Joseph's conduct, in carrying an ill report of
his brethren to their father; and would also account for the hostility
they felt towards him. But it may be doubted whether this
interpretation can stand. -- Ed.
[133] "Son of his old age." The Chaldee renders it, "a wise son;" as if
he were a man in intellect, while a boy in years. This would avoid a
difficulty; for Benjamin was far more properly the son of Jacob's old
age than Joseph. -- Ed.
[134] The coat of many colors was supposed by some to be the garment
belonging of right to the first-born; consequently, Reuben would be
entitled to it, till he forfeited it by his misconduct. Jacob,
therefore, is understood to have transferred this coat, together with
the rank of primogeniture, from Reuben to the eldest son of Rachel, his
most beloved wife. If this were so, it would make the conduct of
Reuben, on this occasion, still more generous than it appears on the
ordinary supposition. There is, however, this objection to such an
interpretation, that Jacob is said to have made it for Joseph, (see
ver. 3,) and not merely to have given it to him. -- Ed.
[135] Perhaps, however, the passage may be better explained by
supposing the caravan which was passing, to be made up of Ishmaelites
and Midianites. The Ishmaelites might form the larger and more
conspicuous part of the company, and thus give the name to the whole;
but the actual purchasers of Joseph might be the Midianitish merchants
among them. -- Ed.
[136] The term applies primarily to butchers, who slaughter animals for
food; then to persons who slaughter animals for sacrifice; and then to
executioners who put men to the slaughter under the authority of the
monarch or the state. -- Ed.
[137] See ver. 20 The words rendered "prefects of the prison," are
praefecti hospitii -- and in the French, Prevosts de l'hostel --
perhaps, prefects of the town-house, or town-hall, would have been more
correct. The expression in the original, sr-htvchym, sar-hatabachim,
means the captain of the executioners; that is, of the king's body
guard, whose office it was to inflict capital punishments; as in the
Turkish court at present. -- See Gesenius' Lexicon. -- Ed
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CHAPTER 38.
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Genesis 38:1-30
1. And it came to pass at that time, that Judah went down from his
brethren, and turned in to a certain Adullamite, whose name was Hirah.
1. Fuit autem tempore illo descendit Jehudah a fratribus suis, et
declinavit ad virum Hadullamitem, et nomen ejus Hirah.
2. And Judah saw there a daughter of a certain Canaanite, whose name
was Shuah; and he took her, and went in unto her.
2. Et vidit ibi Jehudah filiam viri Chenaanaei: et nomen ejus Suah: qui
accepit eam, et ingressus est ad eam.
3. And she conceived, and bare a son; and he called his name Er.
3. Quae concepit, et peperit filium, et vocavit nomen ejus Her.
4. And she conceived again, and bare a son; and she called his name
Onan.
4. Et concepit adhuc, et peperit filium, et vocavit nomen ejus Onan.
5. And she yet again conceived, and bare a son; and called his name
Shelah: and he was at Chezib, when she bare him.
5. Et addidit adhuc, et peperit filium, et vocavit nomen ejus Salah:
erat autem in Chezib, quando hunc ipsa peperit.
6. And Judah took a wife for Er his firstborn, whose name was Tamar.
6. Et accepit Jehudah uxorem ipsi Her primogenito suo, et nomen ejus
Thamar.
7. And Er, Judah's firstborn, was wicked in the sight of the LORD; and
the LORD slew him.
7. Verum erat Her primogenitus Jehudah malus in oculis Jehovae, ideo
interemit eum Jehova.
8. And Judah said unto Onan, Go in unto thy brother's wife, and marry
her, and raise up seed to thy brother.
8. Et dixit Jehudah ad Onan, Ingredere ad uxorem fratris tui, et
affinitatem contrahe cum ea, et suscita semen fratri tuo.
9. And Onan knew that the seed should not be his; and it came to pass,
when he went in unto his brother's wife, that he spilled it on the
ground, lest that he should give seed to his brother.
9. Et cognovit Onan, quod non sibi futurum esset semen: et erat quando
ingrediebatur ad uxorem fratris sui, corrumpebat semen super terram, ne
poneret semen fratri suo.
10. And the thing which he did displeased the LORD: wherefore he slew
him also.
10. Displicuit autem in oculis Jehovae quod fecit, ideoque mori fecit
etiam eum.
11. Then said Judah to Tamar his daughter in law, Remain a widow at thy
father's house, till Shelah my son be grown: for he said, Lest
peradventure he die also, as his brethren did. And Tamar went and dwelt
in her father's house.
11. Et dixit Jehudah ad Thamar nurum suam, Mane vidua in domo patris
tui, donec crescat Selah filius meus: dicebat enim, Ne forte moriatur
etiam ipse, sicut et fratres ejus, et abiit Thamar, et mansit in domo
patris sui.
12. And in process of time the daughter of Shuah Judah's wife died; and
Judah was comforted, and went up unto his sheepshearers to Timnath, he
and his friend Hirah the Adullamite.
12. Et multiplicati sunt dies, et mortua est filia Suah uxor Jehudah:
et consolatus est se Jehudah, et ascendit ad tonsores ovium suarum,
ipse, et Hirah amicus ejus, Hadullamita in Thimnath.
13. And it was told Tamar, saying, Behold thy father in law goeth up to
Timnath to shear his sheep.
13. Et nuntiatum fuit ipsi Thamar, dicendo, Ecce, socer tuus ascendit
in Thimnath ad tondendum oves suas.
14. And she put her widow's garments off from her, and covered her with
a vail, and wrapped herself, and sat in an open place, which is by the
way to Timnath; for she saw that Shelah was grown, and she was not
given unto him to wife.
14. Tunc removit vestes viduitatis suae a se, et operuit se velamine,
et celavit se, mansitque in ostio Henaim, quod erat juxta viam
Thimnath: viderat enim quod creverat Selah, ipsa vero non fuerat data
ei in uxorem.
15. When Judah saw her, he thought her to be an harlot; because she had
covered her face.
15. Et vidit eam Jehudah, et putavit eam esse meretricem: operuerat
enim faciem suam.
16. And he turned unto her by the way, and said, Go to, I pray thee,
let me come in unto thee; (for he knew not that she was his daughter in
law.) And she said, What wilt thou give me, that thou mayest come in
unto me?
16. Et declinavit ad eam e via: et dixit, Age quaeso, ingrediar ad to
(non enim noverat quod nurus sua esset). Illa dixit, Quid dabis mihi,
si ingrediaris ad me?
17. And he said, I will send thee a kid from the flock. And she said,
Wilt thou give me a pledge, till thou send it?
17. Et ait, Ego mittam hoedum caprarum de pecudibus. Et dixit, Num
dabis pignus donec miseris?
18. And he said, What pledge shall I give thee? And she said, Thy
signet, and thy bracelets, and thy staff that is in thine hand. And he
gave it her, and came in unto her, and she conceived by him.
18. Et dixit, Quod pignus vis ut dem tibi? Et dixit, Sigillum tuum, et
pallium tuum, et virgam tuam, quae est in manu tua. Et dedit ei: et
ingressus est ad eam, et concepit ex eo.
19. And she arose, and went away, and laid by her vail from her, and
put on the garments of her widowhood.
19. Illa surrexit, et abiit, et removit velamen suum a se, et induit se
vestibus viduitatis suae.
20. And Judah sent the kid by the hand of his friend the Adullamite, to
receive his pledge from the woman's hand: but he found her not.
20. Et misit Jehudah hoedum caprarum per manum amici sui Hadullamitae,
ut caperet pignus e manu mulieris; qui non invenit eam.
21. Then he asked the men of that place, saying, Where is the harlot,
that was openly by the way side? And they said, There was no harlot in
this place
21. Et interrogavit viros loci illius, dicendo, Ubi est meretrix illa
in Henaim juxta viam? Et dixerunt, Non fuit hic meretrix. Illa in
Henaim juxta viam? Et dixerunt, Non huit hic meretrix.
22. And he returned to Judah, and said, I cannot find her; and also the
men of the place said, that there was no harlot in this place
22. Reversus est ergo ad Jehudah, et dixit, Non inveni eam: et etiam
viri illius loci dixerunt, Non fuit hic meretrix.
23. And Judah said, Let her take it to her, lest we be shamed: behold,
I sent this kid, and thou hast not found her.
23. Et dixit Jehudah, Capiat sibi, ne forte simus in probrum: ecce,
misi hoedum hune, et to non invenisti eam.
24. And it came to pass about three months after, that it was told
Judah, saying, Tamar thy daughter in law hath played the harlot; and
also, behold, she is with child by whoredom. And Judah said, Bring her
forth, and let her be burnt.
24. Et fuit, circiter post tres menses, nuntiatum fuit ipsi Jehudah,
discendo, Fornicata est Thamar nurus tua, et etiam ecce, est gravida ex
fornicationibus. Et dixit Jehudah, Educite eam, et comburatur.
25. When she was brought forth, she sent to her father in law, saying,
By the man, whose these are, am I with child: and she said, Discern, I
pray thee, whose are these, the signet, and bracelets, and staff.
25. Ipsa, quum educeretur, misit ad socerum suum dicendo, De viro cujus
haec sunt, sum gravida. Et dixit, Agnosce quaeso, cujus sint sigillum,
et pallium, et virga isthaec.
26. And Judah acknowledged them, and said, She hath been more righteous
than I; because that I gave her not to Shelah my son. And he knew her
again no more.
26. Et agnovit Jehudah, et dixit, Justior me est: ideireo enim hoec
fecit, quod non dedi eam Selah filio meo. Verum non addidit adhuc
cognoscere eam.
27. And it came to pass in the time of her travail, that, behold, twins
were in her womb.
27. Et fuit, in tempore quo parturiebat ipsa, ecce, gemini erant in
utero ejus.
28. And it came to pass, when she travailed, that the one put out his
hand: and the midwife took and bound upon his hand a scarlet thread,
saying, This came out first.
28. Fuit autem, ea pariente, unus dedit manum, et accepit obstetrix, et
ligavit ad manum ejus coccinum, dicendo, Iste egressus est prior.
29. And it came to pass, as he drew back his hand, that, behold, his
brother came out: and she said, How hast thou broken forth? this breach
be upon thee: therefore his name was called Pharez.
29. Et fuit, quum retraheret manum suam, ecce, egressus est frater
ejus, et dixit, Cur rupisti super to interstitium? Et vocavit nomen
ejus Peres.
30. And afterward came out his brother, that had the scarlet thread
upon his hand: and his name was called Zarah.
30. Et postea egressus est frater ejus, ad cujus manum erat coccinum:
et vocavit nomen ejus Zerah.
1. And it came to pass at that time, that Judah. Before Moses proceeds
in relating the history of Joseph, he inserts the genealogy of Judah,
to which he devotes more labor, because the Redeemer was thence to
derive his origin; for the continuous history of that tribe, from which
salvation was to be bought, could not remain unknown, without loss. And
yet its glorious nobility is not here celebrated, but the greatest
disgrace of the family is exposed. What is here related, so far from
inflating the minds of the sons of Judah, ought rather to cover them
with shame. Now although, at first sight, the dignity of Christ seems
to be somewhat tarnished by such dishonor: yet since here also is seen
that "emptying" of which St. Paul speaks, [138] it rather redounds to
his glory, than, in the least degree, detracts from it. First, we wrong
Christ, unless we deem him alone sufficient to blot out any ignominy
arising from the misconduct of his progenitors, which offer to
unbelievers occasion of offense. Secondly, we know that the riches of
God's grace shines chiefly in this, that Christ clothed himself in our
flesh, with the design of making himself of no reputation. Lastly, it
was fitting that the race from which he sprang should be dishonored by
reproaches, that we, being content with him alone, might seek nothing
besides him; yea, that we might not seek earthly splendor in him,
seeing that carnal ambition is always too much inclined to such a
course. These two things, then, we may notice; first, that peculiar
honor was given to the tribe of Judah, which had been divinely elected
as the source whence the salvation of the world should flow; and
secondly, that the narration of Moses is by no means honorable to the
persons of whom he speaks; so that the Jews have no right to arrogate
anything to themselves or to their fathers. Meanwhile, let us remember
that Christ derives no glory from his ancestors; and even, that he
himself has no glory in the flesh, but that his chief and most
illustrious triumph was on the cross. Moreover, that we may not be
offended at the stains with which his ancestry was defiled, let us know
that, by his infinite purity, they were all cleansed; just as the sun,
by absorbing whatever impurities are in the earth and air, purges the
world.
2. And Judah saw there a daughter of a certain Canaanite. I am not
satisfied with the interpretation which some give of "merchant" to the
word Canaanite. For Moses charges Judah with perverse lust, because he
took a wife out of that nation with which the children of Abraham were
divinely commanded to be at perpetual strife. For neither he nor his
other brethren were ignorant that they sojourned in the land of Canaan,
under the stipulation, that afterwards their enemies were to be cut off
and destroyed, in order that they might possess the promised dominion
over it. Moses, therefore, justly regards it as a fault, that Judah
should entangle himself in a forbidden alliance; and the Lord, at
length, cursed the offspring thus accruing to Judah, that the prince
and head of the tribe of Judah might not be born, nor Christ himself
descend, from this connection. This also ought to be numbered among the
exercises of Jacob's patience, that a wicked grandson was born to him
through Judah, of whose sin he was not ignorant. Moses says, that the
youth was cut off by the vengeance of God. The same thing is not said
of others whom a sudden death has swept away in the flower of their
age. I doubt not, therefore, that the wickedness, of which death was
the immediate punishment, was extraordinary, and known to all men. And
although this trial was in itself severe to the holy patriarch; yet
nothing tormented his mind more than the thought, that he could
scarcely hope for the promise of God to be so ratified that the
inheritance of grace should remain in the possession of wicked and
abandoned men. It is true that a large family of children is regarded
as a source of human happiness. But this was the peculiar condition of
the holy patriarch, that, though God had promised him an elect and
blessed seed, he now sees an accursed progeny increase and shoot forth
together with his offspring, which might destroy the expected grace. It
is said, that Er was wicked in the sight of the Lord, (Genesis 38:7.)
Notwithstanding, his iniquity was not hidden from men. Moses, however,
means that he was not merely infected with common vices, but rather was
so addicted to crimes, that he was intolerable in the sight of God.
7. And the Lord slew him. We know that long life is reckoned among the
gifts of God; and justly: for since it is by no means a despicable
honor that we are created after the image of God, the longer any one
lives in the world, and daily experiences God's care over him, it is
certain that he is the more bountifully dealt with by the Lord. Even
amidst the many miseries with which life is filled, this divine
goodness still shines forth, that God invites us to himself, and
exercises us in the knowledge of himself; while at the same time he
adorns us with such dignity, that he subjects to our authority whatever
is in the world. Wherefore it is no wonder that God, as an act of
kindness, prolongs the life of man. Whence it follows, that when the
wicked are taken away by a premature death, a punishment for their
wickedness is inflicted upon them: for it is as if the Lord should
pronounce judgment from heaven, that they are unworthy to be sustained
by the earth, unworthy to enjoy the common light of heaven. Let us
therefore learn, as long as God keeps us in the world, to meditate on
his benefits, to the end that every one may the more cheerfully
endeavor to give praise to God for the life received from him. And
although, at the present day also, sudden death is to be reckoned among
the scourges of God; since that doctrine is always true,
"Bloody and deceitful men shall not live out half their days,"
(Psalm 55:23;)
yet God executed this judgment more fully under the law, when the
knowledge of a future life was comparatively obscure; for now, since
the resurrection is clearly manifested to us in Christ, it is not right
that death should be so greatly dreaded. And this difference between us
and the ancient people of God is elsewhere noted. Nevertheless, it can
never be laid down as a general rule, that they who had a long life
were thereby proved to be pleasing and acceptable to the Lord, whereas
God has sometimes lengthened the life of reprobates, in aggravation of
their punishment. We know that Cain survived his brother Abel many
centuries. But as God does not always, and to all persons, cause his
temporal benefits manifestly to flow in a perpetual and equable course;
so neither, on the other hand, does he always execute temporal
punishments by the same rule. It is enough that, as far as the present
life is concerned, certain examples of punishments and rewards are set
before us. Moreover, as the miseries of the present life, which spring
from the corruption of nature, do not extinguish the first and special
grace of God; so, on the other hand, death, which is in itself the
curse of God, is so far from doing any injury, that it tends, by a
supernatural remedy, to the salvation of the elect. Especially now,
from the time that the first-fruits of the resurrection in Christ have
been offered, the condition of those who are quickly taken out of life
is in no way deteriorated; because Christ himself is gain both for life
and death. But the vengeance of God was so clear and remarkable in the
death of Er, that the earth might plainly appear to have been purged as
from its filthiness.
8. Go in unto thy brother's wife. Although no law had hitherto been
prescribed concerning brother's marriages, that the surviving brother
should raise up seed to one who was dead; it is, nevertheless, not
wonderful that, by the mere instinct of nature, men should have been
inclined to this course. For since each man is born for the
preservation of the whole race, if any one dies without children, there
seems to be here some defect of nature. It was deemed therefore an act
of humanity to acquire some name for the dead, from which it might
appear that they had lived. Now, the only reason why the children born
to the surviving brother, should be reckoned to him who had died, was,
that there might be no dry branch in the family; and in this manner
they took away the reproach of barrenness. Besides, since the woman is
given as a help to the man, when any woman married into a family, she
was, in a certain sense, given up to the name of that family. According
to this reasoning, Tamar was not altogether free, but was held under an
obligation to the house of Judah, to procreate some seed. Now, though
this does not proceed from any rule of piety, yet the Lord had
impressed it upon the hearts of man as a duty of humanity; as he
afterwards commanded it to the Jews in their polity. Hence we infer the
malignity of Onan, who envied his brother this honor, and would not
allow him, when dead, to obtain the title of father; and this redounds
to the dishonor of the whole family. We see that many grant their own
sons to their friends for adoption: it was, therefore, an outrageous
act of barbarity to deny to his own brother what is given even to
strangers. [139] Moreover he has not only shortened his brother
concerning the right due to him, but he rather spilled seed on the
ground than to raise a son in his brother's name.
10. And the thing which he did displeased the LORD. Less neatly the
Jews speak about this matter. I will contend myself with briefly
mentioning this, as far as the sense of shame allows to discuss it. It
is a horrible thing to pour out seed besides the intercourse of man and
woman. Deliberately avoiding the intercourse, so that the seed drops on
the ground, is double horrible. For this means that one quenches the
hope of his family, and kills the son, which could be expected, before
he is born. This wickedness is now as severely as is possible condemned
by the Spirit, through Moses, that Onan, as it were, through a violent
and untimely birth, tore away the seed of his brother out the womb, and
as cruel as shamefully has thrown on the earth. Moreover he thus has,
as much as was in his power, tried to destroy a part of the human race.
When a woman in some way drives away the seed out the womb, through
aids, then this is rightly seen as an unforgivable crime. Onan was
guilty of a similar crime, by defiling the earth with his seed, so that
Tamar would not receive a future inheritor.
11. Then said Judah to Tamar. Moses intimates that Tamar was not at
liberty to marry into another family, so long as Judah wished to retain
her under his own authority. It is possible that she voluntarily
submitted herself to the will of her father-in-law, when she might have
refused: but the language seems to mean, that it was according to a
received practice, that Tamar should not pass over to another family,
except at the will of her father-in-law, as long as there was a
successor who might raise up seed by her. However this may be, Judah
acted very unjustly in keeping one bound, whom he intended to defraud.
For truly there was no cause why he should be unwilling to allow her to
depart free from his house, unless he dreaded the charge of
inconstancy. But he should not have allowed this ambitious sense of
shame to render him perfidious and cruel to his daughter-in-law.
Besides, this injury sprung from a wrong judgment: because, without
considering the causes of the death of his sons, he falsely and
unjustly transfers the blame to an innocent woman. He believes the
marriage with Tamar to have been an unhappy one; why therefore does he
not, for his own sake, permit her to seek a husband elsewhere? But in
this also he does wrong, that whereas the cause of his sons'
destruction was their own wickedness, he judges unfavorably of Tamar
herself, to whom no evil could be imputed. Let us then learn from this
example, whenever anything adverse happens to us, not to transfer the
blame to another, nor to gather from all quarters doubtful suspicions,
but to shake off our own sins. We must also beware lest a foolish shame
should so prevail over us, that while we endeavor to preserve our
reputation uninjured among men, we should not be equally careful to
maintain a good conscience before God.
13. And it was told Tamar. Moses relates how Tamer avenged herself for
the injury done her. She did not at first perceive the fraud, but
discovered it after a long course of time. When Shelah had grown up,
finding herself deceived, she turned her thoughts to revenge. And it is
not to be doubted that she had long meditated, and, as it were, hatched
this design. For the message respecting Judah's departure was not
brought to her accidentally; but, because she was intent upon her
purpose, she had set spies who should bring her an account of all his
doings. Now, although she formed a plan which was base, and unworthy of
a modest woman, yet this circumstance is some alleviation of her crime,
that she did not desire a connection with Judah, except while in a
state of celibacy. In the meantime, she is hurried, by a blind error of
mind, into another crime, not less detestable than adultery. For, by
adultery, conjugal fidelity would have been violated; but, by this
incestuous intercourse, the whole dignity of nature is subverted. This
ought carefully to be observed, that they who are injured should not
hastily rush to unlawful remedies. It was not lust which impelled Tamar
to prostitute herself. She grieved, indeed, that she had been forbidden
to marry, that she might remain barren at home: but she had no other
purpose than to reproach her father-in-law with the fraud by which he
had deceived her: at the same time, we see that she committed an
atrocious crime. This is wont to happen, even in good causes, when any
one indulges his carnal affections more than is right. What Moses
alludes to respecting garments of widowhood, pertains to the law of
modesty. For elegant clothing which may attract the eyes of men, does
not become widows. And therefore, Paul concedes more to wives than to
them; as having husbands whom they should wish to please.
14. And sat in an open place [140] Interpreters expound this passage
variously. Literally, it is "in the door of fountains, or of eyes."
Some suppose there was a fountain which branched into two streams;
others think that a broad place is indicated, in which the eyes may
look around in all directions. But a third exposition is more worthy of
reception; namely, that by this expression is meant a way which is
forked and divided into two; because then, as it were, a door is opened
before the eyes, that they which are really in one way may diverge in
two directions. Probably it was a place whence Tamer might be seen, to
which some by-way was near, where Judah might turn, so that he should
not be guilty of fornication, in a public way, under the eyes of all.
When it is said she veiled her face, we hence infer that the license of
fornication was not so unbridled as that which, at this day, prevails
in many places. For she dressed herself after the manner of harlots,
that Judah might suspect nothing. And the Lord has caused this sense of
shame to remain engraved on the hearts of those who live wickedly, that
they may be witnesses to themselves of their own vileness. For if men
could wash out the stains from their sins, we know that they would do
so most willingly. Whence it follows, that while they flee from the
light, they are affected with horror against their will, that their
conscience may anticipate the judgment of God. By degrees, indeed, the
greater part have so far exceeded all measure in stupor and impudence,
that they are less careful to hide their faults; yet God has never
suffered the sense of nature to be so entirely extinguished, by the
brutal intemperance of those who desire to sin with impunity, but that
their own obscenity shall compel even the most wicked to be ashamed.
[141] Base was therefore the impudence of that cynic philosopher, who,
being catched in vice, boasted of planting a person. In short, the veil
of Tamer shows that fornication was not only a base and filthy thing in
the sight of God and the angels; but that it has always been condemned,
even by those who have practiced it.
15. When Judah saw her. It was a great disgrace to Judah that he
hastily desired intercourse with an unknown woman. He was now old; and
therefore age alone, even in a lascivious man, ought to have restrained
the fervor of intemperance. He sees the woman at a distance, and it is
not possible that he should have been captivated by her beauty. [142]
The lust kindles him as a stallion neighs when it smells a mare. Hence
we gather, that the fear of God, or a regard to justice and prosperity,
cannot have flourished greatly in the heart of one who thus eagerly
breaks forth to the indulgence of his passions. He is therefore set
before us as an example, that we may learn how easily the lust of the
flesh would break forth, unless the Lord should restrain it; and thus,
conscious of our infirmity, let us desire from the Lord, a spirit of
continence and moderation. But lest the same security should steal over
us, which caused Judah to precipitate himself into fornication; let us
mark, that the dishonor which Judah sustained in consequence of his
incest, was a punishment divinely inflicted upon him. Who then will
indulge in a crime which he sees, by this dreadful kind of vengeance,
to be so very hateful to God?
16. What wilt thou give me, etc. Tamar did not wish to make a gain by
the prostitution of her person, but to have a certain pledge, in order
that she might boast of the revenge taken for the injury she had
received: and indeed there is no doubt that God blinded Judah, as he
deserved; for how did it happen that he did not know the voice of his
daughter-in-law, with which he had been long familiar? Besides, if a
pledge must be given for the promised kid, what folly to deliver up his
ring to a harlot? I pass over the absurdity of his giving a double
pledge. It appears, therefore, that he was then bereft of all judgment;
and for no other cause are these things written by Moses, than to teach
us that his miserable mind was darkened by the just judgment of God,
because, by heaping sin upon sin, he had quenched the light of the
Spirit.
20. And Judah sent the kid. He sends by the hand of a friend, that he
may not reveal his ignominy to a stranger. This is also the reason why
he does not dare to complain of the lost pledges, lest he should expose
himself to ridicule. For I do not approve the sense given, by some, to
the words, Let her take it to her, lest we be shamed, as if Judah would
excuse himself, as having fulfilled the promise he had given. Another
meaning is far more suitable; namely, that Judah would rather lose the
ring, than, by spreading the matter further, give occasion to the
speeches of the vulgar; because lighter is the loss of money than of
character. He might also fear being exposed to ridicule for having been
so credulous. But he was chiefly afraid of the disgrace arising from
his fornication. Here we see that men who are not governed by the
Spirit of God are always more solicitous about the opinion of the world
than about the judgment of God. For why, when the lust of the flesh
excited him, did it not come into his mind, "Behold now I shall become
vile in the sight of God and of angels?" Why, at least, after his lust
has cooled, does he not blush at the secret knowledge of his sin? But
he is secure, if only he can protect himself from public infamy. This
passage, however, teaches, what I have said before, that fornication is
condemned by the common sense of men, lest any one should seek to
excuse himself on the ground of ignorance.
24. And it came to pass about three months after. Tamar might sooner
have exposed the crime; but she waited till she should be demanded for
capital punishment; for then she would have stronger ground for
expostulation. The reason why Judah subjects his daughter-in-law to a
punishment so severe, was, that he deemed her guilty of adultery: for
what the Lord afterwards confirmed by his law, appears then to have
prevailed by custom among men, that a maid, from the time of her
espousals, should be strictly faithful to her husband. Tamar had
married into the family of Judah; she was then espoused to his third
son. It was not therefore simple and common fornication which was the
question for judgment; but the crime of adultery, which Judah
prosecuted in his own right, because he had been injured in the person
of his son. Now this kind of punishment is a proof that adultery has
been greatly abhorred in all ages. The law of God commands adulterers
to be stoned. Before punishment was sanctioned by a written law, the
adulterous woman was, by the consent of all, committed to the flames.
This seems to have been done by a divine instinct, that, under the
direction and authority of nature, the sanctity of marriage might be
fortified, as by a firm guard: and although man is not the lord of his
own body, but there is a mutual obligation between himself and his
wife, yet husbands who have had illicit intercourse with unmarried
women have not been subject to capital punishment; because that
punishment was awarded to women, not only on account of their
immodesty, but also, of the disgrace which the woman brings upon her
husband, and of the confusion caused by the clandestine admixture of
seeds. For what else will remain safe in human society, if license be
given to bring in by stealth the offspring of a stranger? To steal a
name which may be given to spurious offspring? And to transfer to them
property taken away from the lawful heirs? It is no wonder, then, that
formerly the fidelity of marriage was so sternly asserted on this
point. How much more vile, and how much less excusable, is our
negligence at this day, which cherishes adulteries, by allowing them to
pass with impunity. Capital punishment, indeed, is deemed too severe
for the measure of the offense. Why then do we punish lighter faults
with greater rigor? Truly, the world was beguiled by the wiles of
Satan, when it suffered the law, engraven on all by nature, to become
obsolete. Meanwhile, a pretext has been found for this gross madness,
in that Christ dismissed the adulteress in safety, (John 8:11,) as if,
truly, he had undertaken to indict punishment upon thieves, homicides,
liars, and sorcerers. In vain, therefore, is a rule sought to be
established by an act of Christ, who purposely abstained from the
office of an earthly judge. It may however be asked, since Judah, who
thus boldly usurps the right of the sword, was a private person, and
even a stranger in the land; whence had he this great liberty to be the
arbiter of life and death? I answer, that the words ought not to be
taken as if he would command, on his own authority, his daughter-in-law
to be put to death, or as if executioners were ready at his nod; but
because the offense was verified and made known, he, as her accuser,
freely pronounces concerning the punishment, as if the sentence had
already been passed by the judges. Indeed I do not doubt that
assemblies were then wont to be held, in which judgments were passed;
and therefore I simply explain, that Judah commanded Tamar to be
brought forward in public; in order that, the cause being tried, she
might be punished according to custom. But the specification of the
punishment is to this effect, that the case is one which does not admit
of dispute; because Tamar is convicted of the crime before she is cited
to judgment.
26. And Judah acknowledged them. The open reproach of Tamar proceeded
from the desire of revenge. She does not seek an interview with her
father-in-law, for the purpose of appeasing his mind; but, with a
deliberate contempt of death, she demands him as the companion of her
doom. That Judah immediately acknowledges his fault, is a proof of his
honesty; for we see with how many fallacies nearly all are wont to
cover their sins, until they are dragged to the light, and all means of
denying their guilt have failed. Here, though no one is present who
could extort a confession, by force or threats, Judah voluntarily
stoops to make one, and takes the greater share of the blame to
himself. Yet, seeing that, in confessing his fault, he is now silent
respecting punishment; we hence infer, that they who are rigid in
censuring others, are much more pliant in forgiving themselves. In
this, therefore, we ought to imitate him; that, without rack or
torture, truth should so far prevail with us, that we should not be
ashamed to confess, before the whole world, those sins with which God
charges us. But we must avoid his partiality; lest, while we are harsh
towards others, we should spare ourselves. This narrative also teaches
us the importance of not condemning any one unheard; not only because
it is better that the innocent should be absolved than that a guilty
person should perish, but also, because a defense brings many things to
light, which sometimes render a change in the form of judgment
necessary.
She hath been more righteous than I. The expression is not strictly
proper; for he does not simply approve of Tamar's conduct; but speaks
comparatively, as if he would say, that he had been, unjustly and
without cause, angry against a woman, by whom he himself might rather
have been accused. Moreover, by the result, it appears how tardily the
world proceeds in exacting punishment for crimes, where no private
person stands forward to avenge his own injury. An atrocious and
horrible crime had been committed; as long as Judah thought himself
aggrieved, he pressed on with vehemence, and the door of judgment was
opened. But now, when the accusation is withdrawn, both escape; though
certainly it was the duty of all to rise up against them. Moses however
intimates that Judah was sincerely penitent; because "he knew" his
daughter-in-law "again no more." He also confirms what I have said
before, that by nature men are imbued with a great horror of such a
crime. For whence did it arise, that he abstained from intercourse with
Tamar, unless he judged naturally, that it was infamous for a
father-in-law to be connected with his daughter-in-law? Whoever
attempts to destroy the distinction which nature dictates, between what
is base and what is honorable, engages, like the giants, in open war
with God.
27. Behold twins were in her womb. Although both Judah obtained pardon
for his error, and Tamar for her wicked contrivance; yet the Lord, in
order to humble them, caused a prodigy to take place in the birth.
Something similar had before happened in the case of Jacob and Esau,
but for a different reason: as we know that prodigies sometimes portend
good, sometimes evil. Here, however, there is no doubt that the twins,
in their very birth, bring with them marks of their parents' infamy.
For it was both profitable to themselves that the memory of their shame
should be renewed, and it served as a public example, that such a crime
should be branded with eternal disgrace. There is an ambiguity in the
meaning of the midwife's words. Some suppose the "breaking forth" to
apply to the membrane of the womb, [143] which is broken when the
foetus comes forth. Others more correctly suppose, that the midwife
wondered how Pharez, having broken through the barrier interposed,
should have come out first; for his brother, who had preceded him, was,
as an intervening wall, opposed to him. To some the expression appears
to be an imprecation; as if it had been said, "Let the blame of the
rupture be upon thee." But Moses, so far as I can judge, intends to
point out nothing more, than that a prodigy took place at the birth.
__________________________________________________________________
[138] Philippians 2:7 "But made himself of no reputation," literally,
"emptied himself, heauton ekenose." -- Ed
[139] A line or two is here omitted, as well as the comment on the
tenth verse. -- Ed.
[140] Mansitque in ostio Henaim, "in the door of eyes, or Enajim." --
Margin of English Version. -- Ed.
[141] The following sentence is omitted in the translation. "Putida
igitur fuit Cynici illius protervia, qui in flagitio deprehensus, sine
rubore jactavit se plantare hominem."
[142] The original here adds, "pruritus tamen non secus in eo
accenditur quam in equo, qui ad equarum odorem adhinnit."
[143] "Secundinis," -- secundina is the membrane which incluses the
foetus during the period of gestation; and which, being rent at the
protrusion of the child, comes away as part of the after-birth. The
whole is called secundine in English, and in French "arriere faix." --
Ed.
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CHAPTER 39.
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Genesis 39:1-23
1. And Joseph was brought down to Egypt; and Potiphar, an officer of
Pharaoh, captain of the guard, an Egyptian, bought him of the hands of
the Ishmeelites, which had brought him down thither.
1. Joseph autem ductus est in Aegyptum, et emit eum Potiphar princeps
Pharaonis, princeps satellitum, vir Aegyptius, e manu Ismaelitarum, qui
deduxerant eum illuc.
2. And the LORD was with Joseph, and he was a prosperous man; and he
was in the house of his master the Egyptian.
2. Et fuit Iehova cum Joseph: itaque fuit vir prospere agens, fuitque
in domo domini sui Aegyptii.
3. And his master saw that the LORD was with him, and that the LORD
made all that he did to prosper in his hand.
3. Et vidit dominus ejus, quod Iehova esset cum eo: et omnia quae ipse
facie bat, Iehova prosperabat in manu ejus.
4. And Joseph found grace in his sight, and he served him: and he made
him overseer over his house, and all that he had he put into his hand.
4. Et envenit Joseph gratiam in oculis ejus, et ministrabat ei: et
praeposuit eum domui suae: et omnia quae erant ei, dedit in manum ejus.
5. And it came to pass from the time that he had made him overseer in
his house, and over all that he had, that the LORD blessed the
Egyptian's house for Joseph's sake; and the blessing of the LORD was
upon all that he had in the house, and in the field.
5. Fuit autem ex eo tempore, quo praeposuit eum domui suae, et omnibus
quae erant ei, benedixit Iehova domui Aegyptii propter Joseph: et fuit
benedictio Iehovae in omnibus, euae erant ei in domo et in agro.
6. And he left all that he had in Joseph's hand; and he knew not ought
he had, save the bread which he did eat. And Joseph was a goodly
person, and well favoured.
6. Reliquit ergo omnia sua in manu Joseph, et non cognovit cum eo
quicquam, nisi panem quem ipse comedebat: erat autem Joseph pulcher
forma, et pulcher aspectu.
7. And it came to pass after these things, that his master's wife cast
her eyes upon Joseph; and she said, Lie with me.
7. Et fuit, post haec levavit uxor domini ejus, oculos suos super
Joseph, et dixit, Concumbe mecum.
8. But he refused, and said unto his master's wife, Behold, my master
wotteth not what is with me in the house, and he hath committed all
that he hath to my hand;
8. Et renuit, et dixit ad uxorem domini sui, Ecce, dominus meus non
cognovit mecum, quid sit in domo: et omnia quae erant ei, dedit in
manum meam.
9. There is none greater in this house than I; neither hath he kept
back any thing from me but thee, because thou art his wife: how then
can I do this great wickedness, and sin against God?
9. Non est major me in domo hac: et non prohibuit a me quicquam nisi
to, eo quod tu sis uxor ejus: et quomodo faciam malum grande hoc, ut
peccem contra Deum?
10. And it came to pass, as she spake to Joseph day by day, that he
hearkened not unto her, to lie by her, or to be with her.
10. Et fuit, quum loqueretur ipsa ad Joseph quotidie, nec ei morem
gereret, ut cum ea concumberet, et ut esset cum ea.
11. And it came to pass about this time, that Joseph went into the
house to do his business; and there was none of the men of the house
there within.
11. Fuit inquam, secundum diem hanc ingressus est domum, ut faceret
opus suum: et non erat quisquam ex viris domus illic in domo.
12. And she caught him by his garment, saying, Lie with me: and he left
his garment in her hand, and fled, and got him out.
12. Tunc apprehendit eum per vestimentum ejus, dicendo, Concumbe mecum.
Ergo reliquit vestimentum suum in manu ejus, et fugit, egressusque est
foras.
13. And it came to pass, when she saw that he had left his garment in
her hand, and was fled forth,
13. Et fuit, quum vidisset ipsa, quod reliquisset vestimentum suum in
manu sua, et fugisset foras:
14. That she called unto the men of her house, and spake unto them,
saying, See, he hath brought in an Hebrew unto us to mock us; he came
in unto me to lie with me, and I cried with a loud voice:
14. Vocavit viros domus suae, et dixit ad eos, dicendo, Videte, adduxit
nobis virum Hebraeum, ut illuderet nobis: ingressus est ad me ut
concumberet mecum, et clamavi voce magna.
15. And it came to pass, when he heard that I lifted up my voice and
cried, that he left his garment with me, and fled, and got him out.
15. Et fuit, quum audisset ipse, quod elevassem vocem meam et
clamassem, reliquit vestimentum suum apud me, et fugit, egressusque est
foras.
16. And she laid up his garment by her, until his lord came home.
16. Retinuit autem vestimentum ejus apud se, donec veniret dominus ejus
ad domum suam.
17. And she spake unto him according to these words, saying, The Hebrew
servant, which thou hast brought unto us, came in unto me to mock me:
17. Et loquuta est ad eum secundum verba ista, dicendo, Ingressus est
ad me servus Hebraeus, ut illuderet mihi.
18. And it came to pass, as I lifted up my voice and cried, that he
left his garment with me, and fled out.
18. Et fuit, quum elevassem vocem meam, et clamassem, reliquit
vestimentum suum apud me, et fugit foras.
19. And it came to pass, when his master heard the words of his wife,
which she spake unto him, saying, After this manner did thy servant to
me; that his wrath was kindled.
19. Fuit autem, quum audisset dominus ejus verba uxoris suae, quae
loquuta est ad eum, dicendo, Secundum haec fecit mihi servus tuus:
iratus est furor ejus.
20. And Joseph's master took him, and put him into the prison, a place
where the king's prisoners were bound: and he was there in the prison.
20. Et accepit dominus ipsius Joseph eum, et posuit eum in domo
carceris, in loco in quo vinette regis vinciebantur, fuitque illie in
domo carceris, in loco in quo vincti regis vinciebantur, fuitque illic
in domo carceris.
21. But the LORD was with Joseph, and shewed him mercy, and gave him
favour in the sight of the keeper of the prison.
21. Fuit vero Iehova cum Joseph, et inclinavit ad eum misericordiam, et
dedit gratiam ejus in ocullis principis domus carceris.
22. And the keeper of the prison committed to Joseph's hand all the
prisoners that were in the prison; and whatsoever they did there, he
was the doer of it
22. Et dedit princeps domus carceris in manu Joseph omnes vinctos, qui
erant in domo carceris: et omnia que faciebant illie, ipse, facibat.
23. The keeper of the prison looked not to any thing that was under his
hand; because the LORD was with him, and that which he did, the LORD
made it to prosper.
23. Neque princeps domus carceris videbat quicquam ex iis quoe erant in
manu ejus, eo quod Iehova erat cum eo: et quod ipse haciebat, Iehova
secundabat.
1. And Joseph was brought down. For the purpose of connecting it with
the remaining part of the history, Moses repeats what he had briefly
touched upon, that Joseph had been sold to Potiphar the Egyptian: he
then subjoins that God was with Joseph, so that he prospered in all
things. For although it often happens that all things proceed with
wicked men according to their wish, whom God nevertheless does not
bless with his favor; still the sentiment is true and the expression of
it proper, that it is never well with men, except so far as the Lord
shows himself to be gracious to them. For he vouchsafes his blessing,
for a time, even to reprobates, with whom he is justly angry, in order
that he may gently invite and even allure them to repentance; and may
render them more inexcusable, if they remain obstinate; meanwhile, he
curses their felicity. Therefore, while they think they have reached
the height of fortune, their prosperity, in which they delighted
themselves, is turned into ruin. Now whensoever God deprives men of his
blessing, whether they be strangers or of his own household, they must
necessarily decline; because no good flows except from Him as the
fountain. The world indeed forms for itself a goddess of fortune, who
whirls round the affairs of men; or each man adores his own industry;
but Scripture draws us away from this depraved imagination, and
declares that adversity is a sign of God's absence, but prosperity, a
sign of his presence. However, there is not the least doubt that the
peculiar and extraordinary favor of God appeared towards Joseph, so
that he was plainly known to be blessed by God. Moses immediately
afterwards adds, that Joseph was in the house of his master, to teach
us that he was not at once elevated to an honorable condition. There
was nothing more desirable than liberty; but he is reckoned among the
slaves, and lives precariously, holding his life itself subject to the
will of his master. Let us then learn, even amidst our sufferings, to
perceive the grace of God; and let it suffice us, when anything severe
is to be endured, to have our cup mingled with some portion of
sweetness, lest we should be ungrateful to God, who, in this manner,
declares that he is present with us.
3. And his master saw. Here that which has been lately alluded to more
clearly appears, that the grace of God shone forth in Joseph, in no
common or usual manner; since it became thus manifest to a man who was
a heathen, and, in this respect, blind. How much more base is our
ingratitude, if we do not refer all our prosperous events to God as
their author; seeing that Scripture often teaches us, that nothing
proceeding from men, whether counsels, or labors, or any means which
they can devise, will profit them, except so far as God gives his
blessing. And whereas Potiphar, on this account, conceived so much
greater regard for Joseph, as to set him over his house; we hence
gather, that heathens may be so affected by religion, as to be
constrained to ascribe glory to God. However, his ingratitude again
betrays itself, when he despises that God whose gifts he estimates so
highly in the person of Joseph. He ought at least to have inquired who
that God was, that he might conform himself to the worship due to him:
but he deems it enough, insomuch as he thinks it will be for his
private advantage, to acknowledge that Joseph was divinely directed, in
order that he may use his labor with greater profit.
The lord made all that he did to prosper in his hand. This was a
wonderful method of procedure, that the entire blessing by which the
Lord was pleased to testify his paternal love towards Joseph, should
turn to the gain of the Egyptians. For since Joseph neither sowed nor
reaped for himself, he was not at all enriched by his labor. But in
this way it was brought about that a proud man, who otherwise might
have abused him as a vile and sordid slave, should treat him humanely
and liberally. And the Lord often soothes the wicked by such favors,
lest when they have suffered any injury, they should turn the fury of
their indignation against the pious. We here see how abundantly the
grace of God is poured out upon the faithful, since a portion of his
kindness flows from them even to the reprobate. We are also taught what
an advantage it is to receive the elect children of God to our
hospitality, or to join ourselves to those whom the divine favor thus
accompanies, that it may diffuse its fragrance to those who are near
them. But since it would not greatly profit us to be saturated with
those temporal benefits of God, which suffocate and ruin the reprobate;
we ought to center all our wishes on this one point, that God may be
propitious to us. Far better was it for Joseph that Potiphar's wealth
should be increased for his sake; than it was for Potiphar to make
great gain by Joseph.
6. And he left all that he had [144] Joseph reaped this fruit of the
divine love and kindness towards him, that he was cheered by some
alleviation of his servitude, at least, for a short time. But a new
temptation soon assailed him. For the favor which he had obtained was
not only annihilated, but became the cause and origin of a harsher
fortune. Joseph was governor over the whole house of Potiphar. From
that post of honor he is hurried into prison, in order that he may be
soon brought forth to the punishment of death. What then could enter
into his mind, but that he was forsaken and abandoned by God, and was
continually exposed to new dangers? He might even imagine that God had
declared himself his enemy. This history, therefore, teaches us that
the pious have need of peculiar discernment to enable them, with the
eyes of faith, to consider those benefits of God by which he mitigates
the severity of their crosses. For when he seems to stretch out his
hand to them, for the sake of bringing them assistance, the light which
had shone forth often vanishes in a moment, and denser darkness follows
in its place. But here it is evident, that the Lord, though he often
plunges his own people into the waves of adversity, yet does not
deceive them; seeing that, by sometimes moderating their sufferings, he
grants them time to breathe. So Joseph, though fallen from his office
as governor of the house, was yet never deserted; nor had that
relaxation of his sufferings proved in vain, by which his mind was
raised, not to pride, but to the patient endurance of a new cross. And
truly for this end, God meets with us in our difficulties, that then,
with collected strength, as men refreshed, we may be the better
prepared for other conflicts.
And Joseph was a goodly person, and well-favored. Whereas elegance of
form was the occasion of great calamity to holy Joseph, let us learn
not greatly to desire those graces of person which may conciliate the
favor of the world; but rather let each be content with his own lot. We
see to how many dangers they are exposed, who excel in beauty; for it
is very difficult for such to restrain themselves from all lascivious
desires. Although in Joseph religion so prevailed that he abhorred all
impurity; yet Satan contrived a means of destruction for him, from
another quarter, just as he is accustomed to turn the gifts of God into
snares whereby to catch souls. Wherefore we must earnestly ask of God,
that amid so many dangers, he would govern us by his Spirit, and
preserve those gifts with which he has adorned us, pure from every
stain. When it is said that Potiphar's wife "cast her eyes upon
Joseph," the Holy Spirit, by this form of speech, admonishes all women,
that if they have chastity in their heart, they must guard it by
modesty of demeanor. For, on this account also, they bear a veil upon
their heads, that they may restrain themselves from every sinful
allurement: not that it is wrong for a woman to look at men; but Moses
here describes an impure and dissolute look. She had often before
looked upon Joseph without sin: but now, for the first time, she casts
her eyes upon him, and contemplates his beauty more boldly and wantonly
than became a modest woman. Thus we see that the eyes were as torches
to inflame the heart to lust. By which example we are taught that
nothing is more easy, than for all our senses to infect our minds with
depraved desires, unless we are very earnestly on our guard. For Satan
never ceases diligently to suggest those things which may incite us to
sin. The senses both readily embrace the occasion of sin which is
presented to them, and also eagerly and quickly convey it to the mind.
Wherefore let every one endeavor sedulously to govern his eyes, and his
ears, and the other members of his body, unless he wishes to open so
many doors to Satan, into the innermost affections of his heart: and
especially as the sense of the eyes is the most tender, no common care
must be used in putting them under restraint.
7. Lie with me [145] Moses only briefly touches upon the chief points,
and the sum of the things he relates. For there is no doubt that this
impure woman endeavored, by various arts, to allure the pious youth,
and that she insinuated herself by indirect blandishments, before she
broke forth to such a shameless kind of license. But Moses, omitting
other things, shows that she had been pushed so far by base lust, as
not to shrink from openly soliciting a connection with Joseph. Now as
this filthiness is a signal proof that carnal lust acts from blind and
furious impulses; so, in the person of Joseph, an admirable example of
fidelity and continence is set before us. His fidelity and integrity
appear in this, that he acknowledges himself to be the more strictly
bound, the greater the power with which he is entrusted. Ingenuous and
courageous men have this property, that the more is confided to them,
the less they can bear to deceive: but it is a rare virtue for those
who have the power of doing injury to cultivate honesty gratuitously.
Wherefore Joseph is not undeservedly commended by Moses, for regarding
the authority with which he was invested by his master, as a bridle to
restrain him from transgressing the bounds of duty. Besides, he gives
also a proof of his gratitude, in bringing forward the benefits
received from his master, as a reason why he should not subject him to
any disgrace. And truly hence arises at this day such confusion
everywhere, that men are half brutal, because this sacred bond of
mutual society is broken. All, indeed, confess, that if they have
received any benefit from another, they are under obligation to him:
one even reproaches another for his ingratitude; but there are few who
sincerely follow the example of Joseph. Lest, however, he should seem
to be restrained only by a regard to man, he also declares that the act
would be offensive to God. And, indeed, nothing is more powerful to
overcome temptation than the fear of God. But he designedly commends
the generosity of his master, in order that the wicked woman may desist
from her abandoned purpose. To the same point is the objection which he
mentions, Neither hath he kept anything back from me but thee, because
thou art his wife. Why does he say this, except that, by recalling the
religious obligation of marriage, he may wound the corrupt mind of the
woman, and may cure her of her insane passion? Therefore he not only
strenuously strives to liberate himself from her wicked allurements;
but, lest her lusts should prove indomitable, he proposes to her the
best remedy. And we may know that the sanctity of marriage is here
commended to us in the history of Joseph, whereby the Lord would
declare himself to be the maintainer of matrimonial fidelity, so that
none who violate another's bed should escape his vengeance. For he is a
surety between the man and his wife, and requires mutual chastity from
each. Whence it follows that, besides the injury inflicted upon man,
God himself is grievously wronged.
10. As she spake to Joseph day by day. The constancy of Joseph is
commended; from which it appears that a real fear of God reigned in his
mind. Whence it came to pass that he not only repelled one attack, but
stood forth, to the last, the conqueror of all temptations. We know how
easy it is to fall when Satan tempts us through another: because we
seem exempt from blame, if he who induces us to commit the crime, bears
a part of it. [146] Holy Joseph, therefore, must have been endowed with
the extraordinary power of the Spirit, seeing that he stood invincible
to the last, against all the allurements of the impious woman. So much
the more detestable is the wickedness of her, who is neither corrected
by time, nor restrained by many repulses. When she sees a stranger, and
one who had been sold as a slave, so discreet and so faithful to his
master, when she is also sacredly admonished by him not to provoke the
anger of God, how indomitable is that lust which gives no place to
shame. Now, because we here see into what evils persons will rush, when
regard to propriety is extinguished by carnal intemperance, we must
entreat the Lord that He will not suffer the light of his Spirit to be
quenched within us.
11. And it came to pass about this time. That is, in the process of
time, seeing she will not desist from soliciting holy Joseph, it
happens at length, that she adds force to blandishments. Now, Moses
here describes the crisis [147] of the combat. Joseph had already
exhibited a noble and memorable example of constancy; because, as a
youth, so often tempted, through a constant succession of many days, he
had preserved the even tenor of his way; and at that age, to which
pardon is wont to be granted, if it break forth into intemperance, he
was more moderate than almost any old man. But now when the woman
openly raves, and her love is turned into fury, the more arduous the
contest has become, the more worthy of praise is his magnanimity, which
remains inflexible against this assault. Joseph saw that he must incur
the danger of losing both his character and his life: he chose to
sacrifice his character, and was prepared to relinquish life itself,
rather than to be guilty of such wickedness before God. Seeing the
Spirit of God proposes to us such an example in a youth, what excuse
does he leave for men and women of mature age, if they voluntarily
precipitate themselves into crime, or fall into it by a light
temptation? To this, therefore, we must bend all our efforts, that
regard for God alone, may prevail to subdue all carnal affections, and
even that we may more highly value a good and upright conscience than
the plaudits of the whole world. For no one will prove that he heartily
loves virtue, but he who, being content with God as his only witness,
does not hesitate to submit to any disgrace, rather than decline from
the path of duty. And truly, since even among heathens such proverbs as
these are current, "that conscience is a thousand witnesses," and that
it is "a most beautiful theater," we should be greatly ashamed of our
stupor, unless the tribunal of God stands so conspicuously in our view,
as to cast all the perverse judgments of the world into the shade.
Therefore, away with those vain pretexts, "I wish to avoid offense," "I
am afraid lest men should interpret amiss what I have done aright;"
because God does not regard himself as being duly honored, unless we,
ceasing to be anxious about our own reputation, follow wheresoever he
alone calls us; not that he wishes us simply to be indifferent to our
own reputation, but because it is an indignity, as well as an
absurdity, that he should not be preferred to men. Let, then, the
faithful, as much as in them lies, endeavor to edify their neighbors by
the example of an upright life; and for this end, let them prudently
guard against every mark of evil; but if it be necessary to endure the
infamy of the world, let them through this temptation also, proceed in
the direction of their divine vocation.
He hath brought in an Hebrew unto us. Here we see what desperation can
effect. For the wicked woman breaks forth from love into fury. Whence
it clearly appears what brutal impulses lust brings with it, when its
reins are loosened. Certainly alien Satan has once gained the dominion
over miserable men, he never ceases to hurry them hither and thither,
until he drives them headlong by the spirit of giddiness and madness.
We see, also, how he hardens to obstinacy the reprobate, whom he holds
fast bound under his power. God, indeed, often inspires the wicked with
terror, so that they commit their crimes with trembling. And it is
possible that the signs of a guilty conscience appeared in the
countenance and in the words of this impure woman: nevertheless, Satan
confirms her in that degree of hardness, that she boldly adopts the
design to ruin the holy youth; and, at the moment, contrives the fraud
by which she may oppress him, though innocent, just as if she had long
meditated, at leisure, on his destruction. She had before sought
secrecy, that no witness might be present; now she calls her domestics,
that, by this kind of prejudging of the case, she may condemn the youth
before her husband. Besides, she involves her husband in the
accusation, that she may compel him, by a sense of shame, to punish the
guiltless. "It is by thy fault, (she says,) that this stranger has been
mocking me." What other course does she leave open to her husband, than
that he should hasten, with closed eyes, to avenge her, for the sake of
purging himself from this charge? Therefore, though all wicked persons
are fearful, yet they contract such hardness from their stupor, that no
fear hinders them from rushing obstinately forward into every abyss of
iniquity, and insolently trampling upon the good and simple. And we
must obscene this trial of the holy man, in order that we may take care
to be clothed with that spirit of fortitude, which not even the
iron-hardness of the wicked shall be able to break. Even this other
trial was not a light one, that he receives so unworthy a reward of his
humanity. He had covered the disgrace of the woman in silence, in order
that she might have had opportunity to repent, if she had been curable;
he now sees that, by his modesty, he has brought himself into danger of
death. We learn, by his not sinking under the trial, that it was his
sincere determination to yield himself freely to the service of God.
And we must do the same, in order that the ingratitude of men may, by
no means, cause us to swerve from our duty.
19. When his master heard the words of his wife. Seeing that a color so
probable was given to the transaction, there is no wonder that
jealousy, the motions of which are exceedingly vehement and ardent,
should so far have prevailed with Potiphar, as to cause him to credit
the calumnies of his wife. Yet the levity with which he instantly
thrust a servant, whom he had found prudent and honest, into prison,
without examining the cause, cannot be excused. He ought certainly to
have been less under the influence of his wife. And, therefore, he
received the just reward of his too easy folly, by cherishing with
honor, a harlot in the place of a wife, and by almost performing the
office of a pander. This example is useful to all; yet husbands
especially are taught that they must use prudence, lest they should be
carried rashly hither and thither, at the will of their wives. And,
truly, since we everywhere see that they who are too obsequious to
their wives are held up to ridicule; let us know that the folly of
these men is condemned by the just judgment of God, so that we may
learn to pray for the spirit of gravity and moderation. There is no
doubt that Moses expressly condemns the rashness of Potiphar, in
becoming inflamed against Joseph, as soon as he had heard his wife, and
in giving the reins to his indignation, just as if the guilt of Joseph
had been proved; for thus all equity is excluded, no just defense is
allowed, and finally, the true and accurate investigation of the cause
is utterly rejected. But it may be asked, How could the jealousy of
Potiphar be excited, since Moses before has said that he was an eunuch?
[148] The solution of the question is easy; they were accustomed to be
called eunuchs in the East, not only who were so really, but who were
satraps and nobles. Wherefore, this name is of the same force as if
Moses had said that he was one of the chief men of the court. [149]
20. And put him into the prison. Though Moses does not state with what
degree of severity Joseph was afflicted at the beginning of his
imprisonment, yet we readily gather that he was not allowed any
liberty, but was thrust into some obscure dungeon. The authority of
Potiphar was paramount; he had the keeper of the prison under his
power, and at his disposal. What clemency could be hoped for from a man
who was jealous and carried away with the vehemence of his anger? There
is no doubt that what is related of Joseph in Psalm 105:18,
"His feet were made fast in fetters, and the iron entered into his
soul,"
had been handed down by tradition from the fathers. What a reward of
innocence! For, according to the flesh, he might ascribe whatever he
was suffering to his integrity. Truly, in this temptation he must have
mourned in great perplexity and anxiety before God. And though Moses
does not record his prayers, yet, since it is certain that he was not
crushed beneath the cross, and did not murmur against it, it is also
probable that he was reposing on the hope of Divine help. And to flee
unto God is the only stay which will support us in our afflictions, the
only armor which renders us invincible.
21. But the Lord was with Joseph. It appears, from the testimony of the
Psalmist just cited, that Joseph's extreme sufferings were not
immediately alleviated. The Lord purposely suffered him to be reduced
to extremity, that he might bring him back as from the grave. We know
that as the light of the sun is most clearly seen when we are looking
from a dark place; so, in the darkness of our miseries, the grace of
God shines more brightly when, beyond expectation, he succors us.
Moreover, Moses says, the Lord was with Joseph, because he extended
this grace or mercy towards him; whence we may learn, that God, even
when he delivers us from unjust violence, or when he assists us in a
good cause, is yet induced to do so by his own goodness. For since we
are unworthy that he should grant us his help, the cause of its
communication must be in himself; seeing that he is merciful. Certainly
if merits, which should lay God under obligation, are to be sought for
in men, they would have been found in Joseph; yet Moses declares that
he was assisted by the gratuitous favor of God. This, however, is no
obstacle to his leaving received the reward of his piety, which is
perfectly consistent with the gratuitous kindness of God. The manner of
exercising this kindness is also added; namely, that the Lord gave him
favor with the keeper of the prison. There is, indeed, no doubt that
Joseph was acceptable to the keeper for many reasons: for even virtue
conciliates favor to itself; and Moses has before shown that the holy
man was amiable in many ways; but because it often happens that the
children of God are treated with as great inhumanity as if they were
the worst of all men, Moses expressly states that the keeper of the
prison, at length, became humane; because his mind, which was not
spontaneously disposed to equity, had been divinely inclined to it.
Therefore, that the keeper of the prison, having laid aside his
cruelty, acted with kindness and gentleness, was a change which
proceeded from God, who governs the hearts of men according to his own
will. But it is a wonder that the keeper of the prison did not fear
lest he should incur the displeasure of Potiphar: and even that
Potiphar himself, who without difficulty could have interfered, should
yet have suffered a man whom he mortally hated to be thus kindly and
liberally treated. It may be answered with truth, that his cruelty had
been divinely restrained: but it is also probable that he had
suspected, and at length, been made acquainted with the subtle scheme
of his wife. Although, however, he might be appeased towards holy
Joseph, he was unwilling to acquit him to his own dishonor. Meanwhile
the remarkable integrity of Joseph manifests itself in this, that when
he is made the guard of the prison, and has the free administration of
it, he nevertheless does not attempt to escape, but waits for the
proper season of his liberation.
__________________________________________________________________
[144] "Potiphar placed Joseph over his house and over all his
substance, and the Lord blessed him for the sake of Joseph, in all
which he had, in the house and in the field. Joseph had also, after his
exaltation, a man who was over his house. A peculiar and characteristic
Egyptian trait! Among the objects of tillage and husbandry,' says
Rosellini, which are pourtrayed on the Egyptian tombs, we often see a
steward who takes account and makes a registry of the harvest, before
it is deposited in the store-house.'" -- Hengstenberg's Egypt and the
Books of Moses, p. 24. Such incidental testimony to the truth of the
sacred narrative, is invaluable, especially at a time when men, wise
above what is written, are endeavoring to bring the sacred volume into
contempt, by casting a doubt upon the veracity of Moses. -- Ed.
[145] "How great the corruption of manners with reference to the
marriage relation was among the Egyptians, appears from Herodotus,
whose account Larcher has compared with the one under consideration.
The wife of one of the oldest kings was untrue to him. It was long
before a woman could be found who was faithful to her husband; and when
one was, at last, found, the king took her without hesitation to
himself. From such a state of morals the Biblical narrative can easily
be conceived to be natural. The evidence of the monuments is also not
very favorable to the Egyptian women. Thus they are represented as
addicted to excess in drinking wine, as even becoming so much
intoxicated, as to be unable to stand or walk alone, or to carry their
liquor discreetly."" -- Egypt and the Books of Moses, p. 25. -- Ed.
[146] Scimus quam lubricus sit lapsus, dum aliunde nobis flabella
suscitat Satan: quia videmur culpa exempti, si ejus partem sustinet qui
nos ad flagitium inducit. The French translation is, Nous savons
combien il est aise de tomber, quand Satan nous suscite des soufflets
d'ailleurs: car il nous semble que nous sommes exempts de la faute, si
celuy qui nous a induit a mal en soustient une partie. The sentiment of
the passage seems loosely expressed, and certainly required some
limitation. The old English translator omits it, as he does many
others, entirely. -- Ed.
[147] Epitasis, Greek epitasis the point in a play wherein the plot
thickens. -- Ed
[148] See the [4]comment on Genesis 37:36.
[149] To the whole of this account the sceptical writers of the
continent imagine that they have found an insurable objection. Tuch
remarks, "The narrator abandons the representation of a distinguished
Egyptian, in whose house the women live separately," etc. "The error,"
observes Hengstenberg, "however, lies here, not on the side of the
author, but on that of his critics. They are guilty of inadvertently
transferring that which universally prevails in the East to Egypt,
which the author avoids, and thereby exhibits his knowledge of the
condition of the Egyptians. According to the monuments, the women in
Egypt lived under far less restraint than in the East, or even in
Greece." -- Egypt and the Books of Moses, p. 26. -- Ed.
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CHAPTER 40.
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Genesis 40:1-23
1. And it came to pass after these things, that the butler of the king
of Egypt and his baker had offended their lord the king of Egypt.
1. Fuit autem, posthaec peccaverunt pincerna regis AEgypti, et pistor
contra dominum suum regem. Aegypti, et pistor conra dominum suum regen.
Aegypti.
2. And Pharaoh was wroth against two of his officers, against the chief
of the butlers, and against the chief of the bakers.
2. Itaque iratus est Pharao contra utrumque satrapam suum, contra
principem pincernarum et contra principem pistorum.
3. And he put them in ward in the house of the captain of the guard,
into the prison, the place where Joseph was bound.
3. Et posuit illos in custodia domus principis satellitum, in domo
carceris, in loco in quo Joseph vinctus erat.
4. And the captain of the guard charged Joseph with them, and he served
them: and they continued a season in ward.
4. Et praeposuit princeps satellitum ipsum Joseph eis, et ministrabat
eis: fuerunt autem per annum in custodia.
5. And they dreamed a dream both of them, each man his dream in one
night, each man according to the interpretation of his dream, the
butler and the baker of the king of Egypt, which were bound in the
prison.
5. Porro somniaverunt somnium uterque ipsorum, puisque somnium suum
nocte eadem: singuli secundum interpretationem somnii sui, princerna et
pistor qui fuerant regi Aegypti, qui erant vincti in domo carceris.
6. And Joseph came in unto them in the morning, and looked upon them,
and, behold, they were sad.
6. Et venit ad eos Joseph mane, et vidit eos, et ecce, erant tristitia
affecti.
7. And he asked Pharaoh's officers that were with him in the ward of
his lord's house, saying, Wherefore look ye so sadly to day?
7. Tune interrogavit principes Pharaonis, qui erant secum in custodia
domus domini sui, dicendo, Cur facies vestrae sunt afflictae hodie?
8. And they said unto him, We have dreamed a dream, and there is no
interpreter of it. And Joseph said unto them, Do not interpretations
belong to God? tell me them, I pray you.
8. Et dixerunt ad eum, Somnium somniavimus, et qui interpretetur illud,
non est. Et dixit ad eos Joseph, Nonne Dei sunt interpretationes?
Narrate quaeso mihi.
9 And the chief butler told his dream to Joseph, and said to him, In my
dream, behold, a vine was before me;
9. Et narravit princeps pincernarum somnium suum ipsi Joseph, et dixit
ei, Me somniante, ecce, vitis erat coram me.
10. And in the vine were three branches: and it was as though it
budded, and her blossoms shot forth; and the clusters thereof brought
forth ripe grapes:
10. Et in vite erant tres rami, et dum floreret, ascendit flos ejus, et
maturuerunt botri ejus in uvas.
11. And Pharaoh's cup was in my hand: and I took the grapes, and
pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's
hand.
11. Et calix Pharaonis erat in manu mea, et accipiebam uvas, et
exprimebam eas in calicem Pharaonis, et dabam calicem in manu
Pharaonis.
12. And Joseph said unto him, This is the interpretation of it: The
three branches are three days:
12. Et dixit ei Joseph, Haec est interpretatio ejus, Tres rami, tres
dies sunt.
13. Yet within three days shall Pharaoh lift up thine head, and restore
thee unto thy place: and thou shalt deliver Pharaoh's cup into his
hand, after the former manner when thou wast his butler.
13. In fine trium dierum elevabit Pharao caput tuum, et redire faciet
to ad locum tuum, et dabis calicem Pharaoni in manu ejus secundum
consuetudinem primam, quando eras pincerna ejus.
14. But think on me when it shall be well with thee, and shew kindness,
I pray thee, unto me, and make mention of me unto Pharaoh, and bring me
out of this house:
14. Sed memento mihi tecum, quum bene fuerit tibi: et fac quaeso mecum
misericordiam, et mentionem mei fac Pharaoni, et educere fac me e domo
hac:
15. For indeed I was stolen away out of the land of the Hebrews: and
here also have I done nothing that they should put me into the dungeon.
15. Quia furto auferendo, furto ablatus sum e terra Hebraeorum: et
etiam hic non feci quiequam, ut ponerent me in carcerem.
16. When the chief baker saw that the interpretation was good, he said
unto Joseph, I also was in my dream, and, behold, I had three white
baskets on my head:
16. Et vidit princeps pistorum, quod bene interpretatus esset, et dixit
ad Joseph, Etiam me somniante, ecce, tria canistra alba super caput
meum.
17. And in the uppermost basket there was of all manner of bakemeats
for Pharaoh; and the birds did eat them out of the basket upon my head.
17. Et in canistro superiori erat ex omni cibo Pharaonis, opere
pistorio: et aves comedebant illud e canistro, quod erat super caput
meum.
18. And Joseph answered and said, This is the interpretation thereof:
The three baskets are three days:
18. Et respondit Joseph, et dixit, Haec est interpretatio ejus, Tria
eanistra, tres dies sunt.
19. Yet within three days shall Pharaoh lift up thy head from off thee,
and shall hang thee on a tree; and the birds shall eat thy flesh from
off thee.
19. In fine trium dierum auferet Pharao caput tuum a to, et suspendet
to in ligno, et comedent aves carnem tuam a to.
20. And it came to pass the third day, which was Pharaoh's birthday,
that he made a feast unto all his servants: and he lifted up the head
of the chief butler and of the chief baker among his servants.
20. Et fuit in die tertia, die qua natus fuerat Pharao, fecit convivium
omnibus servis suis, et elevavit caput principis pincernarum et caput
principis pistorum in medio servorum suorum.
21. And he restored the chief butler unto his butlership again; and he
gave the cup into Pharaoh's hand:
21. Ac redire fecit principem pimcernarum ad propinationem suam, et
dedit calicem in manu Pharaoni:
22 But he hanged the chief baker: as Joseph had interpreted to them.
22. Principem autem pistorum suspendit, quemadmodum interpretatus
fuerat eis Joseph.
23. Yet did not the chief butler remember Joseph, but forgat him.
23. Et non est recordatus princeps pincernarum ipsius Joseph, sed
oblitus est ejus.
1. And it came to pass after these things. We have already seen, that
when Joseph was in bonds, God cared for him. For whence arose the
relaxation afforded him, but from the divine favor? Therefore, God,
before he opened the door for his servant's deliverance, entered into
the very prison to sustain him with his strength. But a far more
illustrious benefit follows; for he is not only liberated from prison,
but exalted to the highest degree of honor. In the meantime, the
providence of God led the holy man through wonderful and most intricate
paths. The butler and baker of the king are cast into the prison;
Joseph expounds to them their dreams. Restoration to his office having
been promised to the butler, some light of hope beams upon the holy
captive; for the butler agreed, after he should have returned to his
post, to become the advocate for Joseph's pardon. But, again, that hope
was speedily cut off, when the butler failed to speak a word to the
king on behalf of the miserable captive. Joseph, therefore, seemed to
himself to be buried in perpetual oblivion, until the Lord again
suddenly rekindles the light which had been smothered, and almost
extinguished. Thus, when he might have delivered the holy man directly
from prison, he chose to lead him around by circuitous paths, the
better to prove his patience, and to manifest, by the mode of his
deliverance, that he has wonderful methods of working, hidden from our
view. He does this that we may learn not to measure, by our own sense,
the salvation which he has promised us; but that we may suffer
ourselves to be turned hither or thither by his hand, until he shall
have performed his work. By the butler and the baker we are not to
understand any common person of each rank, but those who presided over
the rest; for, soon afterwards, they are called eunuchs or nobles.
Ridiculous is the fiction of the trifler Gerundensis, who, according to
his manner, asserts that they were made eunuchs for the sake of infamy,
because Pharaoh had been enraged against them. They were, in short, two
of the chief men of the court. Moses now more clearly declares that the
prison was under the authority of Potiphar. Whence we learn what I have
before said, that his anger had been mitigated, since without his
consent, the jailer could not have acted with such clemency towards
Joseph. Even Moses ascribes such a measure of humanity to Potiphar,
that he committed the butler and baker to the charge of Joseph. Unless,
perhaps, a new successor had been then appointed in Potiphar's place;
which, however, is easily refuted from the context, because a little
afterwards Moses says that the master of Joseph was the captain of the
guard, (Genesis 40:3.) When Moses says they were kept in prison a
season, some understand by the word, a whole year; but in my judgment
they are mistaken; it rather denotes a long but uncertain time, as
appears from other places.
5. And they dreamed a dream. What I have before alluded to respecting
dreams must be recalled to memory; namely, that many frivolous things
are presented to us, which pass away and are forgotten; [150] some,
however, have the force and significance of prophecy. Of this kind were
these two dreams, by which God made known the hidden result of a future
matter. For unless the mark of a celestial oracle had been engraven
upon then, the butler and the baker would not have been in such
consternation of mind. I acknowledge, indeed, that men are sometimes
vehemently agitated by vain and rashly conceived dreams; yet their
terror and anxiety gradually subsides; but God had fixed an arrow in
the minds of the butler and the baker, which would not suffer them to
rest; and by this means, each was rendered more attentive to the
interpretation of his dream. Moses, therefore, expressly declares that
it was a presage of something certain.
6. And Joseph came in unto them, in the morning. As I have lately said,
we ought here to behold, with the eyes of faith, the wonderful
providence of God. For, although the butler and baker are certainly
informed of their own fate; yet this was not done so much out of regard
to them, as in favor of Joseph; whom God designed, by this method, to
make known to the king. Therefore, by a secret instinct he had rendered
them sad and astonished, as if he would lead them by the hand to his
servant Joseph. It is, however, to be observed, that by a new
inspiration of the Spirit, the gift of prophecy, which he had not
before possessed, was imparted to him in the prison. When he had
previously dreamed himself, he remained, for a while, in suspense and
doubt respecting the divine revelation; but now he is a certain
interpreter to others. And though, when he was inquiring into the cause
of their sadness, he perhaps did not think of dreams; yet, from the
next verse it appears that he was conscious to himself of having
received the gift of the Spirit; and, in this confidence, he exhorts
them to relate the dreams, of which he was about to be the interpreter.
Do not interpretations (he says) belong to God? Certainly he does not
arrogantly transfer to himself what he acknowledges to be peculiar to
God; but according to the means which his vocation supplied, he offers
them his service. This must be noted, in order that no one may
undesignedly usurp more to himself than he knows that God has granted
him. For, on this account, Paul so diligently teaches that the gifts of
the Spirit are variously distributed, (1 Corinthians 12:4,) and that
God has assigned to each a certain post, in order that no one may act
ambitiously, or intrude himself into another's office; but rather that
each should keep himself within the bounds of his own calling. Unless
this degree of moderation shall prevail, all things will necessarily be
thrown into confusion; because the truth of God will be distorted by
the foolish temerity of many; peace and concord will be disturbed, and,
in short, no good order will be maintained. Let us learn, therefore,
that Joseph confidently promised an interpretation of the dreams,
because he knew that he was furnished and adorned with this gift by
God. The same remark applies to his interrogation respecting the
dreams. For he does not attempt to proceed beyond what his own power
authorized him to do: he does not, therefore, divine what they had
dreamed, but confesses it was hidden from him. The method pursued by
Daniel was different, for he was enabled, by a direct revelation, to
state and interpret the dream which had entirely escaped the memory of
the king of Babylon. (Daniel 2:28.) He, therefore, relying upon a
larger measure of the Spirit, does not hesitate to profess that he can
both divine and interpret dreams. But Joseph, to whom the half only of
these gifts was imparted, keeps himself within legitimate bounds.
Besides, he not only guards himself against presumption; but, by
declaring that whatever he has received is from God, he ingenuously
testifies that he has nothing from himself. He does not, therefore,
boast of his own quickness or clear-sightedness, but wishes only to be
known as the servant of God. Let those who excel, follow this rule;
lest, by ascribing too much to themselves, (which commonly happens,)
they obscure the grace of God. Moreover, this vanity is to be
restrained, not only that God alone may be glorified, and may not be
robbed of his right; but that prophets, and teachers, and all others
who are indued with heavenly grace, may humbly submit themselves to the
direction of the Spirit. What Moses says is also to be observed, that
Joseph was concerned at the sadness of those who were with him in
prison. For thus men become softened by their own afflictions, so that
they do not despise others who are in misery; and, in this way, common
sufferings generate sympathy. Wherefore it is not wonderful that God
should exercise us with various sorrows; since nothing is more becoming
than humanity towards our brethren, who, being weighed down with
trials, lie under contempt. This humanity, however, must be learned by
experience; because our innate ferocity is more and more inflated by
prosperity.
12. The three branches are three days. Joseph does not here offer what
he thought to be probable, like some ambiguous conjecturer; but
asserts, by the revelation of the Spirit, the meaning of the dream. For
why does he say, that by the three branches, three days rather than
years are signified, unless because the Spirit of God had suggested it?
Joseph, therefore, proceeds, by a special impulse above nature, to
expound the dream; and by immediately commending himself to the butler,
as if he was already restored, shows how certain and indubitable was
the truth of his interpretation: as if he had said, "Be convinced that
what thou hast heard of me has come from God." Where also he shows how
honorably he thinks of the oracles of God, seeing that he pronounces
concerning the future effect with as much confidence as if it had
already taken place. But it may be deemed absurd, that Joseph asks for
a reward of his prophecy. I answer, that he did not speak as one who
would set the gift of God to sale: but it came into his mind, that a
method of deliverance was now set before him by God, which it was not
lawful for him to reject. Indeed, I do not doubt that a hope of better
fortune had been divinely imparted to him. For God, who, even from his
childhood, had twice promised him dominion, did not leave him, amidst
so many straits, entirely destitute of all consolation. Now this
opportunity of seeking deliverance was offered to him by none but God.
Wherefore, it is not surprising that Joseph should thus make use of it.
With respect to the expression, Lift up thine head; it signifies to
raise any one from a low and contemptible condition, to one of some
reputation. Therefore, "Pharaoh will lift up thine head," means, he
will bring thee forth from the darkness of the prisons, or he will
raise thee who art fallen, and restore thee to thy former rank. For I
take the word to mean simply place or rank, and not basis [151]
14. Show kindness I pray thee unto me [152] Although the expression
show kindness is used among the Hebrews to describe the common exercise
of humanity; there is yet no doubt that Joseph spoke simply as his own
sad and afflicted condition suggested, for the purpose of inclining the
mind of the butler to procure him help. He insists, however, chiefly on
this, that he had been thrust into prison for no crime, in order that
the butler might not refuse his assistance to an innocent man. For
although they who are most wicked find patrons; yet commendation
elicited by importunity, which rescues a wicked man from deserved
punishment, is in itself an odious and infamous thing. It is, however,
probable that Joseph explained his whole cause, so that he fully
convinced the butler of his innocence.
16. When the chief baker saw [153] He does not care respecting the
skill and fidelity of Joseph as an interpreter; but because Joseph had
brought good and useful tidings to his companion, he also desires an
interpretation, which he hopes will prove according to his mind. So,
many, with ardor and alacrity, desire the word of God, not because they
simply wish to be governed by the Lord, and to know what is right, but
because they dream of mere enjoyment. When, however, the doctrine does
not correspond with their wishes, they depart sorrowful and wounded.
Now, although the explanation of the dream was about to prove
unpleasant and severe; yet Joseph, by declaring, without ambiguity,
what had been revealed unto him, executed with fidelity the office
divinely committed to him. This freedom must be maintained by prophets
and teachers, that they may not hesitate, by their teaching, to inflict
a wound on those whom God has sentenced to death. All love to be
flattered. Hence the majority of teachers, in desiring to yield to the
corrupt wishes of the world, adulterate the word of God. Wherefore, no
one is a sincere minister of God's word, but he, who despising
reproach, and being ready, as often as it may be necessary, to attack
various offenses, will frame his method of teaching according to the
command of God. Joseph would, indeed, have preferred to augur well
concerning both; but since it is not in his power to give a prosperous
fortune to any one, nothing remains for him but frankly to pronounce
whatever he has received from the Lord. So, formerly, although the
people chose for themselves prophets who would promise them abundance
of wine and oil and corn, while they exclaimed loudly against the holy
prophets, because they let fall nothing but threatening, (for these
complaints are related in Micah,) yet it was the duty of the servants
of the Lord, who had been sent to denounce vengeance, to proceed with
severity, although they brought upon themselves hatred and danger.
19. Pharaoh shall lift up thy head from off thee. This phrase (in the
original) is ambiguous without some addition; and may be taken in a
good or a bad sense; just as we say, "With regard to any one," or "With
respect to him;" here the expression is added "from thee." Yet there
seems to be an allusion of this kind, as if Joseph had said, "Pharaoh
will lift up thy head, that he may take it off." Now, when Moses
relates, that what Joseph had predicted happened to both of them, he
proves by this sign that Joseph was a true prophet of God, as it is
written in Jeremiah. (Jeremiah 28:9.) For that the prophets sometimes
threatened punishments, which God abstained from inflicting, was done
for this reason, because to such prophecies a condition was annexed.
But when the Lord speaks positively by his servants, it is necessary
that whatever he predicts should be confirmed by the result. Therefore,
Moses expressly commends in Joseph, his confidence in the heavenly
oracle. With regard to what Moses records, that Pharaoh celebrated his
birthday by a great feast, we know that this custom has always been in
use, not only among kings, but also among plebeian men. Nor is the
custom to be condemned, if only men would keep the right end in view;
namely, that of giving thanks unto God by whom they were created and
brought up, and whom they have found, in innumerable ways, to be a
beneficent Father. But such is the depravity of the world, that it
greatly distorts those things which formerly were honestly instituted
by their fathers, into contrary corruptions. Thus, by a vicious
practice, it has become common for nearly all to abandon themselves to
luxury and wantonness on their birthday. In short, they keep up the
memory of God, as the Author of their life, in such a manner as if it
were their set purpose to forget Him.
23. Yet did not the chief butler remember. This was the most severe
trial of Joseph's patience, as we have before intimated. For since he
had obtained an advocate who, without trouble, was able to extricate
him from prison, especially as the opportunity of doing so had been
granted to him by God, he felt a certain assurance of deliverance, and
earnestly waited for it every hour. But when he had remained to the end
of the second year in suspense, not only did this hope vanish, but
greater despair than ever rested upon his mind. Therefore, we are all
taught, in his person, that nothing is more improper, than to prescribe
the time in which God shall help us; since he purposely, for a long
season, keeps his own people in anxious suspense, that, by this very
experiment, they may truly know what it is to trust in Him. Besides, in
this manner he designed openly to claim for himself the glory of
Joseph's liberation. For, if liberty had been granted to him through
the entreaty of the butler, it would have been generally believed that
this benefit was from man and not from God. Moreover, when Moses says,
that the butler was forgetful of Joseph, let it be so understood, that
he did not dare to make any mention of him, lest he should be subjected
to reproach, or should be troublesome to the king himself. For it is
common with courtiers perfidiously to betray the innocent, and to
deliver them to be slain, rather than to offend those of whom they
themselves are afraid.
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[150] Calvin's words are: "Quae Transeunt per portam corneam." -- Vide
Virgil. Aeneid. VI. In finem. This is an obviously mistaken allusion,
arising probably from a lapse of memory in Calvin, or in the
transcriber of his works. He should have said "portam eburnam." The
ancient mythologists distinguished true dreams from false, by
representing the former as passing through the "horny gate," (porta
cornea,) the latter through the "ivory gate," (porta eburna.) -- Ed.
[151] Pro loco et ordine simpliciter accipio, non autem pro basi The
passage needs explanation. The word r'sk, rendered "thy head," might be
rendered "thy nail," and some writers have supposed that it should be
so translated in this place. The reason given for such a rendering
arises from a supposed custom among eastern monarchs of having a large
white tablet, on which the name of each officer of state was inscribed,
and a nail was placed in a hole opposite the name. When the officer
offended, the nail was removed from its place, that is, from its basis
or foundation, and the man's distinction and character were lost. --
Junis in Poli Synopsin. -- Ed
[152] Fac quaeso mecum misericordiam.
[153] "The chief baker, in his dream, carries the wicker baskets with
various choice baker's commodities on his head. Similar woven baskets,
flat and open, for carrying grapes and other fruits, are found
represented on the monuments. The art of baking was carried to a high
degree of perfection among the Egyptians." -- Egypt and the Books of
Moses, p. 27. -- Ed.
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CHAPTER 41.
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Genesis 41:1-57
1. And it came to pass at the end of two full years, that Pharaoh
dreamed: and, behold, he stood by the river.
1. Verum fuit in fine duorum annorum dierum, Pharao somniavit, et ecce,
stabat juxta flumen.
2. And, behold, there came up out of the river seven well favoured kine
and fatfleshed; and they fed in a meadow.
2. Ecce autem e flumine ascendebant septem vaccae pulchrae aspectu, et
pingues carne, et pascebant in carecto.
3. And, behold, seven other kine came up after them out of the river,
ill favoured and leanfleshed; and stood by the other kine upon the
brink of the river.
3. Et ecce, septem vaccae aliae ascendebant post eas e flumine, turpes
aspectu, et tenues carne, et stabant juxta vaccas, quoe erant juxta
ripam fluminis.
4. And the ill favoured and leanfleshed kine did eat up the seven well
favoured and fat kine. So Pharaoh awoke.
4. Et comederunt vaccae turpes aspectu, et tenues carne, septem vaccas
pulchras aspectu et pingues: et expergefactus est Pharao.
5. And he slept and dreamed the second time: and, behold, seven ears of
corn came up upon one stalk, rank and good.
5. Deinde dormivit, et somniavit secundo, et ecce, septem spicae
ascendebant in culmo uno pingues et pulchrae.
6. And, behold, seven thin ears and blasted with the east wind sprung
up after them.
6. Et ecce, septem spicae tenues, et arefactae Euro, oriebantur post
eas.
7. And the seven thin ears devoured the seven rank and full ears. And
Pharaoh awoke, and, behold, it was a dream.
7. Et deglutiverunt spicae tenues, septem spicas pingues et plenas: et
expergefactus est Pharao, et ecce somnium.
8. And it came to pass in the morning that his spirit was troubled; and
he sent and called for all the magicians of Egypt, and all the wise men
thereof: and Pharaoh told them his dream; but there was none that could
interpret them unto Pharaoh.
8. Et fuit, mane consternatus est spiritus ejus: misit igitur, et
vocavit omnes magos Aegypti, et omnes sapientes ejus, et narravit
Pharao eis somnium suum, et non erat ex eis qui interpretaretur ipsi
Pharaoni.
9. Then spake the chief butler unto Pharaoh, saying, I do remember my
faults this day:
9. Et loquutus est princeps pincernarum ad Pharaonem, dicendo, Peccata
mea ego reduco in memoriam hodie.
10. Pharaoh was wroth with his servants, and put me in ward in the
captain of the guard's house, both me and the chief baker:
10. Pharao iratus est contra servos suos, et posuit me in custodiam
domus principis satellitum, me et principem pistorum.
11. And we dreamed a dream in one night, I and he; we dreamed each man
according to the interpretation of his dream.
11. Et somniavimus somnium nocte eadem, ego et ipse: uterque secundum
interpretationem somnii sui somniavimus.
12. And there was there with us a young man, an Hebrew, servant to the
captain of the guard; and we told him, and he interpreted to us our
dreams; to each man according to his dream he did interpret.
12. Ibi autem erat nobiscum puer Hebraeus, servus principis satellitum,
et narravimus ei, et interpretatus est nobis somnia nostra, utrique
secundum somnium suum interpretatus est.
13. And it came to pass, as he interpreted to us, so it was; me he
restored unto mine office, and him he hanged.
13. Et fuit, quemadmodum interpretatus est nobis, sic fuit: me redire
fecit ad locum meum, et ipsum suspendit.
14. Then Pharaoh sent and called Joseph, and they brought him hastily
out of the dungeon: and he shaved himself, and changed his raiment, and
came in unto Pharaoh.
14. Tune misit Pharao, et arcessivit Joseph, et celeriter eduxerunt eum
e carcere, et totondit se, et mutavit vestes suas, et vendit ad
Pharaonem.
15. And Pharaoh said unto Joseph, I have dreamed a dream, and there is
none that can interpret it: and I have heard say of thee, that thou
canst understand a dream to interpret it.
15. Et dixit Pharao ad Joseph, Somnium somniavi, et qui illud
interpretetur non est: ego autem audivi de to dici, quod audias somnium
ad interpretandum illud.
16. And Joseph answered Pharaoh, saying, It is not in me: God shall
give Pharaoh an answer of peace.
16. Et respondit Joseph ad Pharaonem, dicendo, Praeter me, Deus
respondebit in pacem Pharaonis.
17. And Pharaoh said unto Joseph, In my dream, behold, I stood upon the
bank of the river:
17. Tune loquutus est Pharao ad Joseph, Me somniante ecce, stabam juxta
ripan fluminis.
18. And, behold, there came up out of the river seven kine, fatfleshed
and well favoured; and they fed in a meadow:
18. Et ecce, e flumine ascendebant septem vaccae pingues carne, et
pulchrae forma, et pascebant in carecto.
19. And, behold, seven other kine came up after them, poor and very ill
favoured and leanfleshed, such as I never saw in all the land of Egypt
for badness:
19. Ecce vero septem vaccae aliae ascendebant post eas tenues, et
turpes forma valde, et tenues carne: non vidi similes illis in tota
terra Aegypti in turpitudine.
20. And the lean and the ill favoured kine did eat up the first seven
fat kine:
20. Et comederunt vaccae tenues et turpes, septem vaccas priores
pingues.
21. And when they had eaten them up, it could not be known that they
had eaten them; but they were still ill favoured, as at the beginning.
So I awoke.
21. Et venerunt ad interiora earum, et non est cognitum quod venissent
ad interiora earum: et aspectus earum turpis, quemadmodum in principio:
et expergefactus sum.
22. And I saw in my dream, and, behold, seven ears came up in one
stalk, full and good:
22. Vidi praeterea dum somniarem, et ecce, septem spicae ascendebant in
culmo uno plenae et pulchrae.
23. And, behold, seven ears, withered, thin, and blasted with the east
wind, sprung up after them:
23. Et ecce item septem spicae parvae et tenues, percussae Euro
germinabant post eas.
24. And the thin ears devoured the seven good ears: and I told this
unto the magicians; but there was none that could declare it to me.
24. Et deglutiverunt spicae tenues, septem spicas pulchras. Et dixi ad
magos, et non fuit qui indicaret mihi.
25. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath
shewed Pharaoh what he is about to do.
25. Et dixit Joseph ad Pharaonem, Somnium Pharaonis unum est: quae Deus
facit, indicavit Pharaoni.
26. The seven good kine are seven years; and the seven good ears are
seven years: the dream is one.
26. Septem vaccae pulchrae, septum anni sunt, et septem spicae
pulchrae, septem anni sunt: somnium idem est.
27. And the seven thin and ill favoured kine that came up after them
are seven years; and the seven empty ears blasted with the east wind
shall be seven years of famine.
27. Et septem vaccae vacuae et turpes, ascendentes post eas, septem
anni sunt: et septem spicae vacuae arefactae Euro, erunt septem anni
famis.
28. This is the thing which I have spoken unto Pharaoh: What God is
about to do he sheweth unto Pharaoh.
28. Hoc est verbum quod liquutus sum ad Pharaonem, guod Deus facit,
videre fecit Pharaonem.
29. Behold, there come seven years of great plenty throughout all the
land of Egypt:
29. Ecce, septem anni veniunt abundantiae magnae in omni terra Aegypti.
30. And there shall arise after them seven years of famine; and all the
plenty shall be forgotten in the land of Egypt; and the famine shall
consume the land;
30. Et surgent septem anni famis post eos: et erit in oblivione omnis
abundantia in terra Aegypti, et consumet fames terram.
31. And the plenty shall not be known in the land by reason of that
famine following; for it shall be very grievous.
31. Nec cognoscetur abundantia in terra, propter famem ipsam se
quentem, quia gravis erit valde.
32. And for that the dream was doubled unto Pharaoh twice; it is
because the thing is established by God, and God will shortly bring it
to pass.
32. Propterea vero iteratum est somnium ipsi Pharaoni duabus vicibus,
quia firma est res a Deo, et festinat Deus facere eam.
33. Now therefore let Pharaoh look out a man discreet and wise, and set
him over the land of Egypt.
33. Nune igitur provideat Pharaovirum prudentem, et sapientem, et
constituant illum super terram Aegypti.
34. Let Pharaoh do this, and let him appoint officers over the land,
and take up the fifth part of the land of Egypt in the seven plenteous
years.
34. Faciat Pharao, et praeficiat praefectos super terram, et quintam
partem sumat a terra Aegypti in septem annis abundantiae.
35. And let them gather all the food of those good years that come, and
lay up corn under the hand of Pharaoh, and let them keep food in the
cities.
35. Et congregent totam annonam horum annorum bonorum qui venient,
congregent, inquam, frumentum sub manu Pharaonis, cibum in urbibus, et
servent.
36. And that food shall be for store to the land against the seven
years of famine, which shall be in the land of Egypt; that the land
perish not through the famine.
36. Et erit cibus in depositum pro terra, pro septem annis famis qui
erunt in terra Aegypti: ita non succidetur terra propter famem.
37. And the thing was good in the eyes of Pharaoh, and in the eyes of
all his servants.
37. Placuit sermo in oculis Pharaonis, et in oculis omnium servorum
ejus.
38. And Pharaoh said unto his servants, Can we find such a one as this
is, a man in whom the Spirit of God is?
38. Et dixit Pharao ad servos suos, Num inveniemus talem virum, in quo
Spiritus Dei?
39. And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all
this, there is none so discreet and wise as thou art:
39. Dixit ergo Pharao ad Joseph, Postquam cognoscere fecit Deus to
totum hoc, non est intelligens et sapiens sicut tu.
40 Thou shalt be over my house, and according unto thy word shall all
my people be ruled: only in the throne will I be greater than thou.
40. Tu eris super domum meam, et ad os tuum osculabitur omnis populus
meus: tantum solio major ero to.
41. And Pharaoh said unto Joseph, See, I have set thee over all the
land of Egypt.
41. Itaque dixit Pharao ad Joseph, Vide, posui to super totam terram
Aegypti.
42. And Pharaoh took off his ring from his hand, and put it upon
Joseph's hand, and arrayed him in vestures of fine linen, and put a
gold chain about his neck;
42. Et removit Pharao annulum suum e manu sua, posuitque illum in manu
Joseph: et indui fecit eum vestibus byssinis, et posuit torquem aureum
in collo ejus.
43. And he made him to ride in the second chariot which he had; and
they cried before him, Bow the knee: and he made him ruler over all the
land of Egypt.
43. Et equitare fecit eum in curru secundi, qui erat apud se,
clamabantque ante eum, Albrech, (id est, pater tener,) et constituit
cum super universam terram Aegypti
44. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall
no man lift up his hand or foot in all the land of Egypt.
44. Dixit ergo Pharao ad Joseph, Ego Pharao, et sine, to non levabit
quisquam manum suam et pedem suum in tota terra Aegypti.
45. And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him
to wife Asenath the daughter of Potipherah priest of On. And Joseph
went out over all the land of Egypt.
45. Et vocavit Pharao nomen Joseph, Saphenath -- Paneah, (id est, vir
cui abscondita revelata sunt, vel, absconditorum expositor,) et dedit
ei Asenath filiam Poti -- pherah principis On in uxorem, et egressus
est Joseph super terram Aegypti.
46. And Joseph was thirty years old when he stood before Pharaoh king
of Egypt. And Joseph went out from the presence of Pharaoh, and went
throughout all the land of Egypt.
46. Joseph vero erat vir triginta annorum, quando stetit coram Pharaone
rege Aegypti: et egressus est Joseph a facie Pharaonis, et transivit
per totam terram Aegypti.
47. And in the seven plenteous years the earth brought forth by
handfuls.
47. Et protulit terra septem annis saturitatis ad collectiones.
48. And he gathered up all the food of the seven years, which were in
the land of Egypt, and laid up the food in the cities: the food of the
field, which was round about every city, laid he up in the same.
48. Et congregavit de universis cibis septem annorum, qui fuerunt in
terra Aegypti, et posuit cibum in urbibus: cibum agri civitatis, qui
erat in circuitu ejus, posuit in medio ejus.
49. And Joseph gathered corn as the sand of the sea, very much, until
he left numbering; for it was without number.
49. Congregavit itaque Joseph frumentum, tanquam arenam maris multum
valde, adeo ut cessaverit numerari, quia non erat numerus.
50. And unto Joseph were born two sons before the years of famine came,
which Asenath the daughter of Potipherah priest of On bare unto him.
50. Porro ipsi Joseph nati sunt duo filii antequam veniret annus famis,
quos peperit ei Asenath filia Poti -- pherah principis On.
51. And Joseph called the name of the firstborn Manasseh: For God, said
he, hath made me forget all my toil, and all my father's house.
51. Et vocavit Joseph nomen primogeniti, Menasseh: quia dixit,
Oblivisci fecit me Deus omnis laboris mei, et omnis domus patris mei.
52. And the name of the second called he Ephraim: For God hath caused
me to be fruitful in the land of my affliction.
52. Nomen autem secundi vocavit Ephraim: quia dixit, crescere fecit me
Deus in terra afflictionbis meae.
53. And the seven years of plenteousness, that was in the land of
Egypt, were ended.
53. Et finit sunt septem anni saturitatis, quae fuit in terra Aegypti.
54. And the seven years of dearth began to come, according as Joseph
had said: and the dearth was in all lands; but in all the land of Egypt
there was bread.
54. Inceperunt vero septem anni famis venire, quemadmodum dixerat
Joseph, fuitque fames in omnibus terris: at in tota terra Aegypti erat
panis.
55. And when all the land of Egypt was famished, the people cried to
Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto
Joseph; what he saith to you, do.
55. Postea esuriit tota terra Aegypti, et clamavit populus ad Pharaonem
pro pane: et dixit Pharao omnibus Aegyptiis, Ite ad Joseph, quod
dixerit vobis, facietis.
56. And the famine was over all the face of the earth: And Joseph
opened all the storehouses, and sold unto the Egyptians; and the famine
waxed sore in the land of Egypt.
56. Et fames erat in omni superficie terrae: et aperuit Joseph omnia
horrea, in quibus erant frumenta, et vendidit Aegyptiis: et invaluit
fames in terra Aegypti.
57. And all countries came into Egypt to Joseph for to buy corn;
because that the famine was so sore in all lands.
57. Et omnes habitatores terrae venerunt in Aegyptum, ut emerent a
Joseph: quia invaluerat fames in omni terra.
1. At the end of two full years [154] What anxiety oppressed the mind
of the holy man during this time, each of us may conjecture from his
own feeling; for we are so tender and effeminate, that we can scarcely
bear to be put off for a short time. The Lord exercised his servant not
only by a delay of long continuance, but also by another kind of
temptation, because he took all human grounds of hope away from him:
therefore Moses puts "years of days" for complete and full years. That
we may better understand the invincible nature of his fortitude, we
must also notice that winding course of divine providence, of which I
have spoken, and by which Joseph was led about, till he rose into
notice with the king. In the king's dream, this is worthy to be
observed in the first place, that God sometimes deigns to present his
oracles even to unbelieving and profane men. It was certainly a
singular honor to be instructed concerning an event yet fourteen years
future: for truly the will of God was manifested to Pharaoh, just as if
he had been taught by the word, except that the interpretation of it
was to be sought elsewhere. And although God designs his word
especially for the Church, yet it ought not to be deemed absurd that he
sometimes admits even aliens into his school, though for an inferior
end. The doctrine which leads to the hope of eternal life belongs to
the Church; while the children of this world are only taught,
incidentally, concerning the state of the present life. If we observe
this distinction, we shall not wonder that some oracles are common to
profane and heathen men, though the Church possesses the spiritual
doctrine of life, as the treasure of its own inheritance. That another
dream succeeded to the former, arose from two causes; for God both
designed to rouse the mind of Pharaoh to more diligent inquiry, and to
add more light to a vision which was obscure. In short, he follows the
same course in this dream which he does in his daily method of
procedure; for he repeats a second time what he has before delivered,
and sometimes inculcates still more frequently, not only that the
doctrine may penetrate more deeply into men's hearts, and thus affect
them the more; but also that he may render it more familiar to their
minds. That by the second dream God designed to illustrate more fully
what was obscure in the first, appears from this, that the figure used
was more appropriate to the subject revealed. At first, Pharaoh saw fat
cows devoured by lean ones. This did not so clearly prefigure the seven
years' abundance, and as many years of want in corn and other seeds, as
the vision of the ears of corn did: for the similitude, in the latter
case, better agrees with the thing represented.
8. In the morning his spirit was troubled. A sting was left in
Pharaoh's heart, that he might know that he had to deal with God; for
this anxiety was as an inward seal of the Spirit of God, to give
authenticity to the dream; although Pharaoh deserved to be deprived of
the advantage of this revelation, when he resorted to magicians and
soothsayers, who were wont to turn the truth of God into a lie. [155]
He was convinced by a secret impulse that the dream sent by God
portended something important; but he seeks out imposters, who would
darken, by their fallacies, the light which was divinely kindled; and
it is the folly of the human mind to gather to itself leaders and
teachers of error. No doubt he believed them to be true prophets; but
because he voluntarily closes his eyes, and hastens into the snare, his
false opinion forms no sufficient excuse for him; otherwise men, by
merely shutting their eyes, might have some plausible pretext for
mocking God with impunity: and we see that many seek protection for
themselves in that gross ignorance in which they knowingly and
purposely involve themselves. Pharaoh, therefore, as far as he was
able, deprived himself of the benefit of the prophecy, by seeking for
magicians as the interpreters of it. So we see it daily happens that
many lose hold of the truth, because they either bring a cloud over
themselves by their own indolence, or too eagerly catch at false and
spurious inventions. But because the Lord would, at that time, succor
the kingdom of Egypt, he drew Pharaoh back, as by main force, from his
error.
There was none that could interpret. By this remedy God provided that
the dream should not fail. We know what an inflated and impudent race
of men these soothsayers were, and how extravagantly they boasted. How
did it then happen that they gave the king no answer, seeing they might
have trifled in any way whatever with a credulous man, who willingly
suffered himself to be deluded? Therefore, that he might desist from
inquiry, he is not allowed to find what he had expected in his
magicians: and the Lord so strikes dumb the wicked workers of deceit,
that they cannot even find a specious explanation of the dreams.
Moreover, by this method, the anxiety of the king is sharpened; because
he considers that what has escaped the sagacity of the magicians must
be something very serious and secret. By which example we are taught,
that the Lord provides the best for us, when he removes the incitements
of error from those of us who with to be deceived; and we must regard
it as a singular favor, when either false prophets are silenced, or
their fatuity is, in any manner, discovered to us. As for the rest, the
king might hence easily gather how frivolous and nugatory was the
profession of wisdom, in which the Egyptians gloried above all others;
for they boasted that they were possessed of the science of divination
which ascended above the very heavens. But now, as far as they are
concerned, the king is without counsel, and, being disappointed of his
hope, is filled with anguish; nevertheless he does not so awake as to
shake off his superstition. Thus we see that men, though admonished,
remain still in their torpor. Whence we plainly perceive how
inexcusable is the obstinacy of the world, which does not desist from
following those delusions which are openly condemned as foolishness,
from heaven.
9. Then spake the chief butler. Although the Lord took pity on Egypt,
yet he did it not for the sake of the king, or of the country, but that
Joseph might, at length, be brought out of prison; and further, that,
in the time of famine, food might be supplied to the Church: for
although the produce was stored with no design beyond that of providing
for the kingdom of Egypt; yet God chiefly cared for his Church, which
he esteemed more highly than ten worlds. Therefore the butler, who had
resolved to be silent respecting Joseph, is constrained to speak for
the liberation of the holy man. In saying, I do remember my faults this
day, he is understood by some as confessing the fault of ingratitude,
because he had not kept the promise he had given. But the meaning is
different; for he could not speak concerning his imprisonment, without
interposing a preface of this kind, through fear, lest suspicion should
enter into the mind of the king, that his servant thought himself
injured; or, should take offense, as if the butler had not been
sensible of the benefit conferred upon him. We know how sensitive are
the minds of kings; and the courtier had found this out by long
experience: therefore he begins by acknowledging that he had been
justly cast into prison. Whence it follows that he was indebted to the
clemency of the king for restoration to his former state.
14. Then Pharaoh sent and called Joseph. We see in the person of a
proud king, as in a glass, what necessity can effect. They whose
circumstances are happy and prosperous will scarcely condescend to hear
those whom they esteem true prophets, still less will they listen to
strangers. Wherefore it was necessary that the obstinacy of Pharaoh
should be first subdued, in order that he might send for Joseph, and
accept him as his master and instructor. The same kind of preparation
is also necessary even for the elect; because they never become docile
until the pride of the flesh is laid low. Whenever, therefore, we are
cast into grievous troubles, which keep us in perplexity and anxiety,
let us know that God, in this manner, is accomplishing his design of
rendering us obedient to himself. When Moses relates that Joseph,
before he came into the presence of the king, changed his garments, we
may hence conjecture that his clothing was mean. To the same point,
what is added respecting his "shaving himself," ought, in my opinion,
to be referred: for since Egypt was a nations of effeminate delicacy,
it is probable that they, being studious of neatness and elegance,
rather nourished their hair than otherwise. [156] But as Joseph put off
his squalid raiment, so, that he might have no remaining cause of
shame, he is shaved. Let us know, then, that the servant of God lay in
filth even to the day of his deliverance.
15. And Pharaoh said unto Joseph. We see that Pharaoh offers himself as
a disciple to Joseph, being persuaded, by the statement of the butler,
that he is a prophet of God. This is, indeed, a constrained humility;
but it is expressly recorded, in order that, when the opportunity of
learning [157] is afforded us, we may not refuse reverently to honor
the gifts of the Spirit. Now, though Joseph, in referring Pharaoh to
God, seems to deny that he himself is about to interpret the dream, yet
his answer bears on a different point: for, because he knew that he was
conversing with a heathen addicted to superstitions, he wishes, above
all things, to ascribe to God the glory due to him; as if he had said,
I am able to do nothing in this matter, nor will I offer anything as
from myself; but God alone shall be the interpreter of his own secret.
[158] Should any one object, that whenever God uses the agency of men,
their office ought to be referred to in connection with his command:
that indeed I acknowledge, but yet so that the whole glory may remain
with God; according to the saying of St. Paul,
"Neither is he that planteth anything, neither he that watereth."
(1 Corinthians 3:7.)
Moreover, Joseph not only desires to imbue the mind of Pharaoh with
some relish for piety, but, by ascribing the gift of interpreting
dreams to God alone, confesses that he is destitute of it, until he
obtains it from God. Wherefore, let us also learn, from the example of
holy Joseph, to honor the grace of God even among unbelievers; and if
they shut the door against the entire and full doctrine of piety; we
must, at least, endeavor to instill some drops of it into their minds.
Let us also reflect on this, that nothing is less tolerable than for
men to arrogate to themselves anything as their own; for this is the
first step of wisdom, to ascribe nothing to ourselves; but modestly to
confess, that whatever in us is worthy of praise, flows only from the
fountain of God's grace. It is especially worthy of notice, that as the
Spirit of understanding is given to any one from heaven, he will become
a proper and faithful interpreter of God.
16. God shall give Pharaoh an answer of peace. Joseph added this from
the kindly feeling of his heart; for he did not yet comprehend what the
nature of the oracle would be. Therefore he could not, in his character
as a prophet, promise a successful and desirable issue; but, as it was
his duty sincerely to deliver what he received from the Lord, however
sad and severe it might prove; so, on the other hand, this liberty
presented no obstacle to his wishing a joyful issue to the king.
Therefore, what is here said to the king concerning peace, is a prayer
rather than a prophecy.
17. In my dream. This whole narration does not need to be explained,
for Pharaoh only repeats what we have before considered, with the
addition, that the lean cows, having devoured the fat ones, were
rendered nothing better. Whereby God designed to testify, that the
dearth would be so great, that the people, instead of being nourished
by the abundance of food gathered together, would be famished, and drag
on a miserable existence. Joseph, in answering that the two dreams were
one, simply means, that one and the same thing was showed unto Pharaoh
by two figures. But before he introduces his interpretation, he
maintains that this is not a merely vanishing dream, but a divine
oracle: for unless the vision had proceeded from God, it would have
been foolish to inquire anxiously what it portended. Pharaoh,
therefore, does not here labor in vain in inquiring into the counsel of
God. The form of speaking, however, requires to be noticed; because
Joseph does not barely say that God will declare beforehand what may
happen from some other quarter, but what he himself is about to do. We
hence infer, that God does not indolently contemplate the fortuitous
issue of things, as most philosophers vainly talk; but that he
determines, at his own will, what shall happen. Wherefore, in
predicting events, he does not give a response from the tables of fate,
as the poets feign concerning their Apollo, whom they regard as a
prophet of events which are not in his own power, but declares that
whatever shall happen will be his own work. So Isaiah, that he may
ascribe to God alone the glory due to him, attributes to him, both the
revealing of things future, and the government of ail his events, by
his own authority. (Isaiah 45:7.) For he cries aloud that God is
neither deceived, nor deceives, like the idols; and he declares that
God alone is the author of good and evil; understanding by evil,
adversity. Wherefore, unless we would cast God down from his throne, we
must leave to him his power of action, as well as his foreknowledge.
And this passage is the more worthy of observation; because, in all
ages, many foolish persons have endeavored to rob God of half his
glory, and now (as I have said) the same figment pleases many
philosophers; because they think it absurd to ascribe to God whatever
is done in the world: as if truly the Scripture had in vain declared,
that his "judgments are a great deep." (Psalm 36:7.) But while they
would subject the works of God to the judgment of their own brain,
having rejected his word, they prefer giving credit to Plato respecting
celestial mysteries. "That God," they say, "has foreknowledge of all
things, does not involve the necessity of their occurrence:" as if,
indeed, we asserted, that bare prescience was the cause of things,
instead of maintaining the connection established by Moses, that God
foreknows things that are future, because he had determined to do them;
but they ignorantly and perversely separate the providence of God from
his eternal counsel, and his continual operation. Above all things, it
is right to be fully persuaded that, whenever the earth is barren,
whether frost, or drought, or hail, or any other thing, may be the
cause of it, the whole result is directed by the counsel of God.
32. And for that the dream was doubled. Joseph does not mean to say,
that what God may have declared but once, is mutable: but he would
prevent Pharaoh's confidence respecting the event revealed, from being
shaken. For since God pronounces nothing but from his own fixed and
steadfast purpose, it is enough that he should have spoken once. But
our dullness and inconstancy cause him to repeat the same thing the
more frequently, in order that what he has certainly decreed, may be
fixed in our hearts; otherwise, as our disposition is variable, so,
what we have once heard from his mouth, is tossed up and down by us,
until it entirely escapes our memory. Moreover, Joseph not only
commemorates the stability of the heavenly decree, but also declares
that what God has determined to do, is near at hand, lest Pharaoh
himself should slumber in the confident expectation of longer delay.
For though we confess that the judgments of God are always hanging over
our heads, yet unless we are stimulated by the thought of their speedy
approach, we are but slightly affected with anxiety and fear respecting
them.
33. Now therefore let Pharaoh look out a man. Joseph does more than he
had been asked to do; for he is not merely the interpreter of the
dream; but, as fulfilling the office of a prophet, he adds instruction
and counsel. For we know that the true and lawful prophets of God do
not barely predict what will happen in future; but propose remedies for
impending evils. Therefore Joseph, after he had uttered a prophecy of
the changes which would take place in fourteen years, now teaches what
ought to be done; and exhorts Pharaoh to be vigilant in the discharge
of this duty. And one of the marks by which God always distinguished
his own prophets from false prognosticators, was to endue them with the
power of teaching and exhorting, that they might not uselessly predict
future events. Let us grant that the predictions of Apollo, and of all
the magicians were true, and were not entangled with ambiguous
expressions; yet whither did they tend, but either to drive men
headlong in perverse confidence, or to plunge them into despair? A very
different method of prophesying was divinely prescribed, which would
form men to piety, would lead them to repentance, and would excite them
to prayer when oppressed with fear. Moreover, because the prophecy of
which mention is here made, was published only for the temporal
advantage of this fleeting life, Joseph proceeds no further than to
show the king for what purpose the dream had been sent to him; as if he
had said, "Be not sorry on account of this revelation; accept this
advantage from it, that thou mayest succor the poverty of thy kingdom."
However, there is no doubt that God guided his tongue, in order that
Pharaoh might entrust him with this office. For he does not craftily
insinuate himself into the king's favor; nor abuse the gift of
revelation to his private gain: but, what had been divinely ordained
was brought to its proper issue without his knowledge; namely, that the
famishing house of Jacob should find unexpected sustenance.
35. Under the hand of Pharaoh. Whereas prosperity so intoxicates men,
that the greater part make no provision for themselves against the
future, but absorb the present abundance by intemperance; Joseph
advises the king to take care that the country may have its produce
laid up in store. Besides, the common people would also form themselves
to habits of frugality, when they understood that this great quantity
of corn was not collected in vain by the king, but that a remedy was
hereby sought for some unwonted calamity. In short, because luxury
generally prevails in prosperity, and wastes the blessings of God, the
bridle of authority was necessary. This is the reason why Joseph
directed that garners should be established under the power of the
king, and that corn should be gathered into them. He concludes at
length, that the dream was useful, although at first sight, it would
seem sad and inauspicious: because, immediately after the wound had
been shown, the means of cure were suggested.
38. Can we find such a one as this? We see that necessity is an
excellent teacher. If prefects or judges are to be created, some one is
advanced to the honor because he is a favorite, without consideration
of his desert; whence it happens that they who are most unworthy
frequently creep into office. And although we see political order
disturbed and mankind involved in many inconveniences, because they who
are least suitable, rashly push themselves, by wicked contrivances,
into affairs for which they are not able to manage; nevertheless,
ambition triumphs, and subverts equity. But necessity extorts a sober
judgment. Pharaoh says nothing but what is naturally engraven on the
hearts of all men, that honors ought to be conferred on none but
competent persons, and such as God has furnished with the necessary
qualifications. Experience, however, abundantly teaches, that this law
of nature slips from the memory, whenever men are free to offend
against it with impunity. Therefore the pride of Pharaoh was wisely so
subdued, that he, setting aside ambition, preferred a foreigner just
brought out of prison, to all his courtiers, because he excelled them
in virtue. The same necessity restrained the nobles of the kingdom, so
that they did not each contend, according to their custom, to obtain
the priority of rank for themselves. And although it was but a
compulsory modesty, inasmuch as they were ashamed to resist the public
good; yet there is no doubt, that God inspired them with fear, so that,
by the common consent of all, Joseph was made president of the whole
kingdom. It is also to be observed that Pharaoh, though he had been
infatuated by his soothsayers, nevertheless honors the gifts of the
spirit in Joseph: because God, indeed, never suffers man to become so
brutalized, as not to feel his power, even in their darkness. And
therefore whatever impious defection may hurry them away, there still
abides with them a remaining sense of Deity. Meanwhile, that knowledge
is of little worth, which does not correct a man's former madness; for
he despises the God whom with his mouth he proclaims: and has no
conception of any other than I know not what confused divinity. This
kind of knowledge often enlightens profane men, yet not so as to cause
them to repent. Whereby we are admonished to regard any particular
principle as of small value, till solid piety springs from it and
flourishes.
40. Thou shalt be over my house. Not only is Joseph made governor of
Egypt, but is adorned also with the insignia of royalty, that all may
reverence him, and may obey his command. The royal signet is put upon
his finger for the confirmation of decrees. He is clothed in robes of
fine linen, which were then a luxury, and were not to be had at any
common price. He is placed in the most honorable chariot. [159] It may,
however, be asked, whether it was lawful for the holy man to appear
with so great pomp? I answer, although such splendor can scarcely ever
be free from blame, and therefore frugality in external ornaments is
best; yet all kind of splendor in kings and other princes of the world
is not to be condemned, provided they neither too earnestly desire it,
nor make an ostentatious display of it. Moderation is, indeed, always
to be cultivated; but since it was not in Joseph's power to prescribe
the mode of investiture, and the royal authority would not have been
granted to him without the accustomed pomp of state, he was at liberty
to accept more than seemed in itself desirable. If the option be given
to the servants of God, nothing is safer for them, than to cut off
whatever they can of outward splendor. And where it is necessary for
them to accommodate themselves to public custom, they must beware of
all ostentation and vanity. With respect to the explanation of the
words; whereas we render them, "At thy mouth all the people shall
kiss," [160] others prefer to read, "shall be armed;" others, "shall be
fed at thy will or commandment;" but as the proper signification of the
verb nsq (nashak) is to kiss, I do not see why interpreters should
twist it to another sense. Yet I do not think that here any special
token of reverence is intended; but the phrase rather seems to be
metaphorical, to the effect that the people should cordially receive
and obediently embrace whatever might proceed from the mouth of Joseph:
as if Pharaoh had said, "Whatever he may command, it is my will that
the people shall receive with one consent, as if all should kiss him."
The second chariot, is read by the Hebrews in construction, for the
chariot of the viceroy, who holds the second place from the king. The
sense, however, is clear, that Joseph has the precedence of all the
nobles of Egypt.
There are various opinions about the meaning of the word 'vrk(abraik).
They who explain it by "tender father," because Joseph, being yet in
tender years, was endowed with the prudence and gravity of old age,
seem to me to bring something from afar to correspond with their own
fancy. They who render it "the father of the king," as if the word were
compounded of the Hebrew noun 'v (ab,) and the Arabic rk (rak,) have
little more color for their interpretation. If, indeed, the word be
Hebrew, the meaning preferred by others, "Bow the knee," seems to me
more probable. But because I rather suppose that Egyptian terms are
referred to by Moses, both in this place and shortly afterwards, I
advise the readers not to distort them in vain. And truly those
interpreters are ridiculously subtle, who suppose that a Hebrew name
was given him by an Egyptian king, which they render either the
"Redeemer of the world," or the "Expounder of mysteries." [161] I
prefer following the Greek interpreters, who, by leaving both words
untouched, sufficiently prove that they thought them to be of a foreign
language. That the father-in-law of Joseph was, as is commonly
believed, a priest, is what I cannot refute, though I can scarcely be
induced to believe it. Therefore, since kvhn (cohen) signifies a prince
as well as a priest, it seems to me probable that he was one of the
nobles of the court, who might also be the satrap or prefect of the
city of On. [162]
46. And Joseph was thirty years old. For two reasons Moses records the
age at which Joseph was advanced to the government of the kingdom.
First, because it is seldom that old men give themselves up to be
governed by the young: whence it may be inferred that it was by the
singular providence of God that Joseph governed without being envied,
and that reverence and majesty were given him beyond his years. For if
there was danger lest Timothy's youth should render him contemptible,
Joseph would have been equally exposed to contempt, unless authority
had been divinely procured for him. And although he could not have
obtained this authority by his own industry, yet it is probable that
the extraordinary virtues with which God had endowed him, availed not a
little to increase and confirm it. A second reason for noting his age
is, that the reader may reflect on the long duration of the sufferings
with which he had been, in various ways, afflicted. And however humane
his treatment might have been; still, thirteen years of exile, which
had prevented his return to his father's house, not merely by the bond
of servitude, but also by imprisonment, would prove a most grievous
trial. Therefore, it was only after he had been proved by long
endurance, that he was advanced to a better state. Moses then subjoins,
that he discharged his duties with diligence and with most punctual
fidelity; for the circuit taken by him, which is here mentioned, was a
proof of no common industry. He might, indeed, have appointed
messengers, on whose shoulders he could have laid the greater part of
the labor and trouble; but because he knew himself to be divinely
called to the work, as one who had to render an account to the divine
tribunal, he refused no part of the burden. And Moses, in a few words,
praises his incredible prudence, in having quickly found out the best
method of preserving the corn. For it was an arduous task to erect
storehouses in every city, which should contain the entire produce of
one year, and a fifth part more. [163] This arrangement was also not
less a proof of sagacity, in providing that the inhabitants of any
given region should not have to seek food at a distance. Immediately
afterwards his integrity is mentioned, which was equally deserving of
praise; because in the immense accumulation which was made, he
abstained from all self-indulgence, just as if some humble office only,
had been assigned to him. But it is to the praise of both these virtues
that, after he has collected immense heaps, he remits nothing of his
wonted diligence, until he has accomplished all the duties of the
office which he had undertaken. The ancient proverb says, "Satiety
produces disgust," and in the same manner abundance is commonly the
mother of idleness. Whence, therefore, is it, that the diligence of
Joseph holds on its even course, and does not become remiss at the
sight of present abundance, except because he prudently considers,
that, however great the plenty might be, seven years of famine would
swallow it all up? He manifested also his fidelity, and his
extraordinary care for the public safety, in this, that he did not
become weary by the assiduous labor of seven years, nor did he ever
rest till he had made provision for the seven years which still
remained.
50. And unto Joseph were born two sons. Although the names which Joseph
gave his sons in consequence of the issue of his affairs, breathe
somewhat of piety, because in them he celebrates the kindness of God:
yet the oblivion of his father's house, which, he says, had been
brought upon him, can scarcely be altogether excused. It was a pious
and holy motive to gratitude, that God had caused him to "forget" all
his former miseries; but no honor ought to have been so highly valued,
as to displace from his mind the desire and the remembrance of his
father's house. Granted that he is Viceroy of Egypt, yet his condition
is unhappy, as long as he is an exile from the Church. Some, in order
to exculpate the holy man, explain the passage as meaning that he so
rejoiced in the present favor of God, as to make him afterwards
forgetful of the injuries inflicted upon him by his brethren; but this
(in my judgment) is far too forced. And truly, we must not anxiously
labor to excuse the sin of Joseph; but rather, I think, we are
admonished how greatly we ought to be on our guard against the
attractions of the world, lest our minds should be unduly gratified by
them. Behold Joseph, although he purely worships God, is yet so
captivated by the sweetness of honor, and has his mind so clouded, that
he becomes indifferent to his father's house, and pleases himself in
Egypt. But this was almost to wander from the fold of God. It was,
indeed, a becoming modesty, that from a desire of proclaiming the
Divine goodness towards him, he was not ashamed to perpetuate a
memorial of his depressed condition in the names of his sons. They who
are raised on high, from an obscure and ignoble position, desire to
extinguish the knowledge of their origin, because they deem it
disgraceful to themselves. Joseph, however, regarded the commendation
of Divine grace more highly than an ostentatious future nobility.
53. And the seven years... were ended. Already the former unwonted
fertility, which showed Joseph to have been a true prophet, had
procured for him a name and reputation; and in this way the Egyptians
had been restrained from raising any tumult against him. Nevertheless,
it is wonderful that a people so proud should have borne, in the time
of prosperity, the rule of a foreigner. But the famine which followed
proved a more sharp and severe curb for the subjugation of their lofty
and ferocious spirits, in order that they might be brought into
subjection to authority. When, however, Moses says that there was corn
in all the land of Egypt, while the neighboring regions were suffering
from hunger, he seems to intimate that wheat had also been laid up by
private persons. And, indeed, (as we have said elsewhere,) it was
impossible but the rumor of the approaching famine would be spread
abroad, and would everywhere infuse fears and solicitude, so that each
person would make some provision for himself. Nevertheless, however
provident each might be, what they had preserved would, in a short
time, be consumed. Whence it appeared with what skill and prudence
Joseph had perceived from the beginning, that Egypt would not be safe,
unless provisions were publicly gathered together under the hand of the
king.
55. Go unto Joseph. It is by no means unusual for kings, while their
subjects are oppressed by extreme sufferings, to give themselves up to
pleasures. But Moses here means something else; for Pharaoh does not
exonerate himself from the trouble of distributing corn, because he
wishes to enjoy a repose free from all inconvenience; but because he
hassuch confidence in holy Joseph, that he willingly leaves all things
to him, and does not allow him to be disturbed in the discharge of the
office which he had undertaken.
__________________________________________________________________
[154] In fine duorum annorum dierum "In the account of Pharaoh's dream,
we are first struck with the use of the word 'chv, (Achu,) Nile grass,
an Egyptian word for an Egyptian thing." A note on this passage adds,
"Our translators have inaccurately rendered it meadow, (ver. 2,) the
aquatic plants of the Nile, particularly those of the litus kind, were
so valuable in Egypt, that they were reaped in as regular a harvest as
the flax and corn." The writer proceeds, "In the next place, the seven
poor and the seven fat kine attract our attention. The symbol of the
cow is very peculiar and exclusively Egyptian. It is scarcely
conceivable that a foreign inventor should have confined himself so
closely to the peculiar Egyptian symbols. The circumstance that the
kine come up out of the Nile, the fat and also the lean, has reference
to the fact that Egypt owes all its fertility to this stream, and that
famine succeeds as soon as it fails." -- Egypt and the Books of Moses,
p. 28. -- Ed
[155] "Pharaoh calls all the magicians of Egypt, and all the wise men
thereof,' that they might interpret the dream by which he is troubled.
Now, we find in Egyptian antiquity an order of persons, to whom this is
entirely appropriate, which is here ascribed to the magicians. The
priests had a double office, the practical worship of the gods, and the
pursuit of that which in Egypt was accounted as wisdom. The first
belonged to the so -- called prophets, the second to the holy scribes.
These last were the learned men of the nation; as in the Pentateuch
they are called wise men, so the classical writers named them sages.
The interpretation of dreams and also divination belonged to the order
of the holy scribes," -- Egypt and the Books of Moses, p. 29. -- Ed.
[156] This conjecture of Calvin's is erroneous. "Herodotus mentions it
among the distinguishing pecularities of the Egyptians, that they
commonly were shaved, but in mourning they allowed the beard to grow.
The sculptures also agree with this representation. So particular,'
says Wilkinson, were they on this point, that to have neglected it was
a subject of reproach and ridicule; and whenever they intended to
convey the idea of a man of low condition, or a slovenly person, the
artists represented him with a beard.'" -- Egypt and the Books of
Moses, p. 30. -- Ed.
[157] In the Amsterdam edition, it is "facultas decendi," but in
Hengstenberg's it is "facultas discendi;" and as the French version has
it "le moyen d'apprendre," there can be no doubt that the later Latin
edition is right. -- Ed.
[158] The force of Joseph's language is remarkable: "Without me, God
will answer to the peace of Pharaoh." He thus entirely renounces, in a
single word, all the personal honor which the heathen monarch was
disposed to pay him, that God alone may have the glory due unto his
name. -- Ed.
[159] Of the marks of distinction conferred by Pharaoh upon Joseph,
mentioned in verses 42 and 43 of this chapter; the first is the
signet-ring which was common to the nations of the East as well as to
Egypt. The next is the "vesture of fine linen," or byssus, which was a
peculiarly Egyptian token of honor. The third is the gold chain, or the
necklace of gold, "of which the Egyptian monuments afford abundant
explanation." Modern objectors to the Mosaic account pretend that all
the ornaments here mentioned belong to a later date. But such remarks,
as Hengstenberg observes, "have interest only as they show how far the
investigations of the rationalists, in reference to the Pentateuch,
fall short of the present advanced state of knowledge repsecting
Egyptian antiquity." -- Ed.
[160] Osculabitur totus populus ad os tuum. The English version is,
"According unto thy word shall all my people be ruled:" which is a free
translation, bearing, according to Calvin's explanation, the true sense
of the original. The margin of our Bible gives "be armed," or, "kiss,"
instead of the words "be ruled." -- Ed.
[161] This is the rendering given of the name Zaphnath -- paneah by
Jerome, and by the Chaldee Paraphrast respectively. The reader may
consult Rivetus in his Exercitation elviii., Gesenius's Lexicon, and
the Commentaries of Bush and Dr. A. Clarke. -- Ed.
[162] That the word kvhn (cohen) generally signifies priest, is not to
be disputed. Gesenius earnestly contends that this is its invariable
meaning; but to establish his point, he is obliged to regard some as
priests who were not of the tribe of Levi. This seems conclusive
against him; for there is no room for doubt that none were, or could
be, priests who sprang from any other tribe. Yet so much, perhaps,
ought to be conceded to the primary meaning of the work, that is should
be translated priest, wherever the sense of the passage does not
require another interpretation. Such a rule would determine its meaning
in this passage. The following remarks of Hengstenberg deserve
attention. "According to Genesis 41:45, Pharaoh gives to Joseph,
Asenath, the daughter of Potiphera, the priest of On, in marriage. This
name (which means he who belongs to the sun) is very common on the
Egyptian monuments, and is especially appropriate for the Priest of On,
or Heliopolis (the city of the sun). Since Pharaoh evidently intended,
by this act, to establish the power bestowed on Joseph upon a firm
basis, it is implied in this account; first, that Egyptian High Priests
occupied a very important position; and, secondly, that among them the
High Priest of On was the most distinguished. Both these points are
confirmed by history." -- See Egypt and the Books of Moses, p. 32. --
Ed
[163] "The labors of Joseph in building storehouses are placed vividly
before us in the paintings upon the monuments, which show how common
the storehouse was in ancient Egypt. In a tomb at Elethya, a man is
represented whose business it evidently was to take account of the
number of bushels which another man, acting under him, measures... Then
follows the transportation of the grain. From the measurer, others take
it and carry it into the storehouses." -- Egypt and the Books of Moses,
p. 36. -- Ed
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CHAPTER 42.
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Genesis 42:1-38
1. Now when Jacob saw that there was corn in Egypt, Jacob said unto his
sons, Why do ye look one upon another?
1. Quum autem videret Jahacob quod esset frumentum in Aegypto, dixit
Jahacob filiis suis, Utquid aspicitis vos?
2. And he said, Behold, I have heard that there is corn in Egypt: get
you down thither, and buy for us from thence; that we may live, and not
die.
2. Et dixit, Ecce, audivi quod est frumentum in Aegypto: descendite
illuc, et emite nobis inde, et vivemus, nec moriemur.
3. And Joseph's ten brethren went down to buy corn in Egypt.
3. Descenderunt ergo fratres Joseph decem, ut emerent frumentum in
Aegypto.
4. But Benjamin, Joseph's brother, Jacob sent not with his brethren;
for he said, Lest peradventure mischief befall him.
4. (Nam Benjamin fratrem Joseph non misit Jahacob cum fratrbus suit:
quia dixit, Ne forte accidat ei mors.)
5. And the sons of Israel came to buy corn among those that came: for
the famine was in the land of Canaan.
5. Et venerunt filii Israel, ut emerent in medio venientium: erat enim
fames in terra Chenan.
6. And Joseph was the governor over the land, and he it was that sold
to all the people of the land: and Joseph's brethren came, and bowed
down themselves before him with their faces to the earth.
6. Joseph autem erat dominus super terram: ipse vendebat toti populo
terrae: venerunt, inquam, fratres Joseph, et incurvaverunt se ei in
faciem super terram.
7. And Joseph saw his brethren, and he knew them, but made himself
strange unto them, and spake roughly unto them; and he said unto them,
Whence come ye? And they said, From the land of Canaan to buy food.
7. Et vidit Joseph fratres suos, et agnovit eos, et alienum se ostendit
eis: locutusque est cum eis dura, et dixit eis, Unde venistis? Et
dixerunt, De terra Chenaan ad emendum cibum.
8. And Joseph knew his brethren, but they knew not him.
8. Agnovit Joseph fratres suos: ipsi autem non agnoverunt eum.
9. And Joseph remembered the dreams which he dreamed of them, and said
unto them, Ye are spies; to see the nakedness of the land ye are come.
9. Et recordatus est Joseph somniorum, quae somniaverat de eis,
dixitque, Exploratores estis, ad videndum nuditatem terrae venistis.
10. And they said unto him, Nay, my lord, but to buy food are thy
servants come.
10. Et dixerunt ad eum, Nequaquam, domine mi: sed servi tui venerunt ad
emendum cibum.
11. We are all one man's sons; we are true men, thy servants are no
spies.
11. Omnes nos filii ejusdem viri sumus: veraces sumus, non sunt servi
tui exploratores.
12. And he said unto them, Nay, but to see the nakedness of the land ye
are come.
12. Et dixit illis, Nequaquam: sed nuditatem terrae venistis ad
videndum.
13. And they said, Thy servants are twelve brethren, the sons of one
man in the land of Canaan; and, behold, the youngest is this day with
our father, and one is not.
13. Et dixerunt, Duodecim servi tui fratres, sumus, filii viri ejusdem
in terra Chenaan: et ecce, minimum est cum patre nostro hodie, et unus
non est.
14. And Joseph said unto them, That is it that I spake unto you,
saying, Ye are spies:
14. Tune dixit ad eos Joseph, Hoc est quod locutus sum ad vos, dicendo,
Exploratores estis.
15. Hereby ye shall be proved: By the life of Pharaoh ye shall not go
forth hence, except your youngest brother come hither.
15. In hoc probabimini: per vitam Pharaonis, si egressi fueritis hinc,
nisi quum venerit frater vester minimus hue.
16. Send one of you, and let him fetch your brother, and ye shall be
kept in prison, that your words may be proved, whether there be any
truth in you: or else by the life of Pharaoh surely ye are spies.
16. Mittie ex vobis unum, et accipiat fratrem vestrum, vos autem vincti
eritis, et probabuntur verba vestra, anveritas sit pennes vos: sin
minus, per vitam Pharaonis certe exploratores estis.
17. And he put them all together into ward three days.
17. Et congregavit eos in custodiam tribus diebus.
18. And Joseph said unto them the third day, This do, and live; for I
fear God:
18. Dixit autem eis Joseph die tertio, Hoc facite, et vivetis: Deum ego
timeo.
19. If ye be true men, let one of your brethren be bound in the house
of your prison: go ye, carry corn for the famine of your houses:
19. Si veraces estis, frater vester unus ligetur in domo custodiae
vestrae: vos autem ite, auferte alimentum ad abigendam famem e domibus
vestris.
20. But bring your youngest brother unto me; so shall your words be
verified, and ye shall not die. And they did so.
20. Tunc fratrem vestrum minimum adducetis ad me, et vera cognoscentur
(Hebrews Verificabuntur) verba vestra, et non moriemini: et fecerunt
ita.
21. And they said one to another, We are verily guilty concerning our
brother, in that we saw the anguish of his soul, when he besought us,
and we would not hear; therefore is this distress come upon us.
21. Dicebat autem alter alteri, Vere deliquimus contra fratrem nostrum:
quia vidimus angustiam animae ejus dum deprecaretur nos, et non
audivimus: idcirco venit super nos angustia haec.
22. And Reuben answered them, saying, Spake I not unto you, saying, Do
not sin against the child; and ye would not hear? therefore, behold,
also his blood is required.
22. Et respondit Reuben ad eos, dicendo, Nonne dixi vobis, dicendo, Ne
peccetis in puerum, et non audistis? Et etiam sanguis ejus, ecce,
requiritur.
23, And they knew not that Joseph understood them; for he spake unto
them by an interpreter.
23. Ipsi autem ignorabant, quod audiret Joseph: quia interpres erat
inter eos.
24. And he turned himself about from them, and wept; and returned to
them again, and communed with them, and took from them Simeon, and
bound him before their eyes.
24. Et vertit se ab eis, et flevit: postea reversus est ad eos,
loquutusque est eis: et accepit ab eis Simhon, ligavitque eum in oculis
eorum.
25. Then Joseph commanded to fill their sacks with corn, and to restore
every man's money into his sack, and to give them provision for the
way: and thus did he unto them.
25. Tunc praecepit Joseph, et impleverunt vasa eorum frumento:
praecepit etiam ut restituerent argentum eorum, uniuscujusque in sacco
suo, et darent eis escam ad iter: et fecit eis sic.
26. And they laded their asses with the corn, and departed thence.
26. Et tulerunt frumentum suum super asinos suos, et abierunt inde.
27. And as one of them opened his sack to give his ass provender in the
inn, he espied his money; for, behold, it was in his sack's mouth.
27. Aperuit autem unus saccum suum, ut daret pabulum asino suo, in
hospitio: et vidit pecuniam suam, et ecce, erat in ore sacci sui.
28. And he said unto his brethren, My money is restored; and, lo, it is
even in my sack: and their heart failed them, and they were afraid,
saying one to another, What is this that God hath done unto us?
28. Et dixit fratribus suis, Reddita est pecunia mea, et etiam ecce,
est in sacco meo. Et egressum est cor eorum, et obstupuerunt alter ad
alterum, dicendo, Utquid hoc fecit Deus nobis?
29. And they came unto Jacob their father unto the land of Canaan, and
told him all that befell unto them; saying,
29. Et venerunt ad Jahacob patrem suum in terram Chenaan, et
annuntiaverunt ei omnia quae acciderant eis, dicendo,
30. The man, who is the lord of the land, spake roughly to us, and took
us for spies of the country.
30. Loquutus est vir dominus terrae nobiscum dura, et constituit nos
tanquam exploratores terrae.
31. And we said unto him, We are true men; we are no spies:
31. Nos vero diximus ad eum, Veraces sumus, non sumus exploratores.
32. We be twelve brethren, sons of our father; one is not, and the
youngest is this day with our father in the land of Canaan.
32. Duodecim sumus fratres filii patris nostri: unus non est, et
minimus hodie est cum patre nostro in terra Chenaan.
33. And the man, the lord of the country, said unto us, Hereby shall I
know that ye are true men; leave one of your brethren here with me, and
take food for the famine of your households, and be gone:
33. Tunc dixit nobis vir dominus terrae, In hoc cognoscam quod veraces
estis, Fratrem vestrum unum relinquite mecum, et ad expellendam famem
domorum vestrarum capite, et ite:
34. And bring your youngest brother unto me: then shall I know that ye
are no spies, but that ye are true men: so will I deliver you your
brother, and ye shall traffick in the land.
34. Et adducite fratrem vestrum minimum ad me, tunc cognoscam quod non
estis exploratores, sed veraces: fratrem vestrum dabo vobis, et in
terra negotiabimini.
35. And it came to pass as they emptied their sacks, that, behold,
every man's bundle of money was in his sack: and when both they and
their father saw the bundles of money, they were afraid.
35. Porro fuit, ipsis evacuantibus saccos suos, ecce, uniuscujusque
ligatura pecuniae suae erat in sacco suo: et viderunt ligaturas
pecuniarum suarum, ipsi, et pater eorum, et timuerunt.
36. And Jacob their father said unto them, Me have ye bereaved of my
children: Joseph is not, and Simeon is not, and ye will take Benjamin
away: all these things are against me.
36. Tune dixit Reuben ad patrem suum, dicendo, Duos filios meos mori
facias, nisi reduxero eum ad to: da eum in manum meam, et ego reducam
eum ad to.
37. And Reuben spake unto his father, saying, Slay my two sons, if I
bring him not to thee: deliver him into my hand, and I will bring him
to thee again.
37. And Reuban spapke unto his father, saying, Slay my two sons, if I
bring him not to thee: deliver him into my hand, and I will bring him
to thee again.
38. And he said, My son shall not go down with you; for his brother is
dead, and he is left alone: if mischief befall him by the way in the
which ye go, then shall ye bring down my gray hairs with sorrow to the
grave.
38. Et dixit, Non descendet filius meus vobiscum, quia frater ejus
mortuus est, et ipse solus remansit: et accidet ei mors in via per quam
ibitis: et descendere facietis canitiem meam cum moerore ad sepulcrum.
1. Now when Jacob saw. Moses begins, in this chapter, to treat of the
occasion which drew Jacob with his whole family into Egypt; and thus
leaves it to us to consider by what hidden and unexpected methods God
may perform whatever he has decreed. Though, therefore, the providence
of God is in itself a labyrinth; yet when we connect the issue of
things with their beginnings, that admirable method of operation shines
clearly in our view, which is not generally acknowledged, only because
it is far removed from our observation. Also our own indolence hinders
us from perceiving God, with the eyes of faith, as holding the
government of the world; because we either imagine fortune to be the
mistress of events, or else, adhering to near and natural causes, we
weave them together, and spread them as veils before our eyes. Whereas,
therefore, scarcely any more illustrious representation of Divine
Providence is to be found than this history furnishes; let pious
readers carefully exercise themselves in meditation upon it, in order
that they may acknowledge those things which, in appearance, are
fortuitous, to be directed by the hand of God.
Why do ye look one upon another? Men are said to look one upon another,
when each is waiting for the other, and, for want of counsel, no one
dares to attempt anything. Jacob, therefore, censures this inactivity
of his sons, because none of them endeavors to provide for the present
necessity. Moses also says that they went into Egypt at the command of
their father, and even without Benjamin; by which he intimates that
filial reverence at that time was great; because envy of their brother
did not prevent them from leaving their wives and children, and
undertaking a long journey. He also adds, that they came in the midst
of a great crowd of people; which enhances the fame of Joseph; who,
while supplying food for all Egypt, and dispensing it by measure, till
the end of the drought, could also afford assistance to neighboring
nations.
6. And Joseph was the governor [164] over the land. Moses connects the
honor of Joseph with his fidelity and diligence. For although he was
possessed of supreme authority, he nevertheless submitted to every
possible laborious service, just as if he had been a hired servant.
From which example we must learn, that as any one excels in honor, he
is bound to be the more fully occupied in business; but that they who
desire to combine leisure with dignity, utterly pervert the sacred
order of God. Let it be, moreover, understood, that the corn was sold
by Joseph, not as if he measured it out with his own hands, or himself
received the money for it, seeing that it was set to sale in many parts
of the kingdom, and he could scarcely have attended to one single
storehouse: but that the whole of the stores were under his power.
7. He made himself strange unto them. It may be asked for what purpose
Joseph thus tormented his brethren with threats and with terror. For if
he was actuated by a sense of the injury received from them, he cannot
be acquitted of the desire of revenge. It is, however, probable, that
he was impelled neither by anger nor a thirst of vengeance, but that he
was induced by two just causes to act as he did. For he both desired to
regain his brother Benjamin, and wished to ascertain, -- as if by
putting them to the torture, -- what was in their mind, whether they
repented or not; and, in short, what had been their course of life
since he had seen them last. For, had he made himself known at the
first interview, it was to be feared lest they, keeping their father
out of sight, and wishing to cast a vail over the detestable wickedness
which they had committed, should only increase it by a new crime. There
lurked, also, a not unreasonable suspicion concerning his brother
Benjamin, lest they should attempt something perfidious and cruel
against him. It was therefore important that they should be more
thoroughly sifted; so that Joseph, being fully informed of the state of
his father's house, might take his measures according to circumstances;
and also, that previous to pardon, some punishment might be inflicted
which would lead them more carefully to reflect upon the atrocity of
their crime. For whereas he afterwards showed himself to be placable
and humane; this did not arise from the fact, that his anger being
assuaged, he became, by degrees, inclined to compassion; but rather, as
Moses elsewhere subjoins, that he sought retirement, because he could
no longer refrain himself; herein intimating at the same time, that
Joseph had forcibly repressed his tears so long as he retained a severe
aspect; and, therefore, that he had felt throughout the same affection
of pity towards them. And it appears that a special impulse moved him
to this whole course of action. For it was no common thing, that
Joseph, beholding so many authors of his calamities, was neither angry
nor changed in his manner, nor broke out into reproaches; but was
composed both in his countenance and his speech, as if he had long
meditated at leisure, respecting the course he would pursue. But it may
be inquired again, whether his dissimulation, which was joined with a
falsehood, is not to be blamed; for we know how pleasing integrity is
to God, and how strictly he prohibits his own people from deceit and
falsehoods. Whether God governed his servant by some special movement,
to depart without fault, from the common rule of action, I know not;
seeing that the faithful may sometimes piously do things which cannot
lawfully be drawn into a precedent. Of this, however, in considering
the acts of the holy fathers, we must always beware; lest they should
lead us away from that law which the Lord prescribes to all in common.
By the general command of God, we must all cultivate sincerity. That
Joseph feigned something different from the truth, affords no pretext
to excuse us if we attempt anything of the same kind. For, though a
liberty granted by privilege would be pardoned, yet if any one, relying
on a private example, does not scruple to subvert the law of God, so as
to give himself license to do what is therein forbidden, he shall
justly suffer the punishment of his audacity. And yet I do not think
that we ought to be very anxious to excuse Joseph, because it is
probable that he suffered something from human infirmity, which God
forgave him; for by Divine mercy alone could that dissimulation, which
in itself was not without fault, escape condemnation.
9. And Joseph remembered the dreams. When the boy Joseph had spoken of
receiving obeisance, the absurdity of the thing impelled his brethren
wickedly to devise his death. Now, although they bow down to him
without knowing him, there is yet nothing better for them. Indeed,
their only means of safety, is to prostrate themselves at his feet, and
to be received by him as suppliants. Meanwhile, their conspiracy, by
which they attempted to subvert the celestial decree, lest they should
have to bear the yoke, was rendered fruitless. So the Lord forcibly
restrains the obstinate, just as wild and refractory horses are wont to
be more severely treated, the more they kick and are restive.
Wherefore, there is nothing better than meekly to compose the mind to
gentleness, that each may take his own lot contentedly, though it be
not very splendid. It may, however, seem absurd, that Joseph should, at
this time, have recalled his dream to mind, as if it had been forgotten
through the lapse of years; which, indeed, could not be, unless he had
lost sight of the promises of God. I answer, nothing is here recorded
but what frequently happens to ourselves: for although the word of God
may be dwelling in our hearts, yet it does not continually occur to us,
but rather is sometimes so smothered that it may seem to be extinct,
especially when faith is oppressed by the darkness of affliction.
Besides, it is nothing wonderful, if a long series of evils should have
buried, in a kind of oblivion, his dreams which indicated prosperity.
God had exalted him, by these dreams, to the hope of great and
distinguished authority. He is, however, cast into a well not unlike a
grave. He is taken hence to be sold as a slave; he is carried to a
distant land; and, as if slavery would not prove sufficiently severe,
he is shut up in prison. And though his misery is in some degree
mitigated, when he is released from his iron fetters, yet there was
little, if any, prospect of deliverance. I do not, however, think that
the hope entertained by him was entirely destroyed, but that a cloud
passed over it, which deprived him of the light of comfort. A different
kind of temptation followed; because nothing is more common than for
great and unexpected felicity to intoxicate its possessors. And thus it
happened, as we have recently read, that a forgetfulness of his
father's house stole over the mind of the holy man. He was not,
therefore, so mindful of his dreams as he ought to have been. Another
excuse may probably be alleged; that he, at the moment, compared his
dreams with the event. And truly it was no common virtue to apply what
was passing, thus immediately for the confirmation of the Divine
oracle. For we readily perceive, that those dreams which so quickly
recur to the memory, had not been obliterated through length of time.
So the disciples remembered the words of the Lord after he had risen
from the dead; because, by the sight of the fact predicted, their
knowledge became more clear; whereas, before, nothing but transient
sparks of it had shined in their hearts.
15. By the life of Pharaoh. From this formula of swearing a new
question is raised; for that which is commanded in the law, that we
should swear only by the name of God, had already been engraven on the
hearts of the pious; since nature dictates that this honor is to be
given to God alone, that men should defer to his judgment, and should
make him the supreme arbiter and vindicator of faith and truth. If we
should say that this was not simply an oath, but a kind of obtestation,
the holy man will be, in some degree, excusable. He who swears by God
wishes him to interpose in order to inflict punishment on perjury. They
who swear by their life or by their hand, deposit, as it were, what
they deem most valuable, as a pledge of their faithfulness. By this
method the majesty of God is not transferred to mortal man; because it
is a very different thing to cite him as witness who has the right of
taking vengeance, and to assert by something most dear to us, that what
we say is true. So Moses, when he calls heaven and earth to witness,
does not ascribe deity to them, and thus fabricate a new idol; but, in
order that higher authority may be given to the law, he declares that
there is no part of the world which will not cry out before the
tribunal of God, against the ingratitude of the people, if they reject
the doctrine of salvation. Notwithstanding, there is, I confess, in
this form of swearing which Joseph uses, something deserving of
censure; for it was a profane adulation, among the Egyptians, to swear
by the life of the king. Just as the Romans swore by the genius of
their prince, after they had been reduced to such bondage that they
made their Caesar equal to gods. Certainly this mode of swearing is
abhorrent to true piety. Whence it may be perceived that nothing is
more difficult to the holy servants of God than to keep themselves so
pure, while conversant with the filth of the world, as to contract no
spots of defilement from it. Joseph, indeed, was never so infected with
the corruptions of the court, but that he remained a pure worshipped of
God: nevertheless we see, that in accommodating himself to this
depraved custom of speaking, he had received some stain. His repetition
of the expression shows, that when any one has once become accustomed
to evil, he becomes exceedingly prone to sin again and again. We
observe, that they who have once rashly assumed the license of
swearing, pour forth an oath every third word, even when speaking of
the most frivolous things. So much the greater caution ought we to use,
lest any such indulgence should harden us in this wicked custom.
17. And he put them altogether into ward. Here, not by words only, as
before, but by the act itself, Joseph shows himself severe towards his
brethren, when he shuts them all up in prison, as if about to bring
them to punishment: and during three days torments them with fear. We
said a little while ago, that from this act no rule for acting severely
and rigidly is to be drawn; because it is doubtful whether he acted
rightly or otherwise. Again, it is to be feared lest they who plead his
example should be far removed from his mildness, and that they should
prove to be rather his apes than his true imitators. Meanwhile, it
plainly appears what he was aiming at; for he does not mitigate their
punishment, as if at the end of three days he was appeased; but he
renders them more anxious about the redemption of their brother, whom
he retains as a hostage. Lest, however, immoderate fear should deter
them from returning, he promises to act with good faith towards them:
and to convince them of that, he declares that he fears God, which
expression is worthy of observation. Doubtless he speaks from the
inward feeling of his heart, when he declares that he will deal well
and truly with them, because he fears God. Therefore the commencement
and the fountain of that good and honest conscience, whereby we
cultivate fidelity and justice towards men, is the fear of God. There
appears indeed some probity in the despisers of God; but it soon goes
off in smoke, unless the depraved affections of the flesh are
restrained as with a bridle, by the thought that God is to be feared,
because he will be the Judge of the world. For whoever does not think
that he must render an account, will never so cultivate integrity as to
refrain from pursuing what he supposes will be useful to himself.
Wherefore, if we wish to be free from perfidy, craft, cruelty, and all
wicked desire of doing injure, we must labor earnestly that religion
may flourish among us. For whenever we act with want of sincerity or
humanity towards each other, impiety openly betrays itself. For
whatever there is of rectitude or justice in the world, Joseph
comprised in this short sentence, when he said, that he feared God.
21. And they said one to another. This is a remarkable passage, showing
that the sons of Jacob, when reduced to the greatest straits, recall to
memory a fratricide committed thirteen years previously. Before
affliction pressed upon them, they were in a state of torpor. Moses
relates that, even lately, they had spoken without agitation of
Joseph's death, as if conscious to themselves of no evil. But now they
are compelled (so to speak) to enter into their own consciences. We see
then, how in adversity, God searches and tries men; and how, while
dissipating all their flattering illusions, he not only pierces their
minds with secret fear, but extorts a confession which they would
gladly avoid. And this kind of examination is very necessary for us.
Wonderful is the hypocrisy of men in covering their evils; and if
impunity be allowed, their negligence will be increased twofold.
Wherefore no remedy remains, except that they who give themselves up to
slumber when the Lord deals gently with them, should be awakened by
afflictions and punishments. Joseph therefore produced some good
effect, when he extorted from his brethren the acknowledgment of their
sin, in which they had securely pleased themselves. And the Lord had
compassion on them, in taking away the covering with which they had
been too long deceived. In the same manner, while he daily chastises us
by the hand of man, he draws us, as guilty, to his tribunal.
Nevertheless it would profit but little to be tried by adversity,
unless he inwardly touched the heart; for we see how few reflect on
their sins, although admonished by most severe punishments; certainly
no one comes to this state of mind but with reluctance. Wherefore,
there is no doubt that God, in order to lead the sons of Jacob to
repentance, impelled them, as well by the secret instinct of his Spirit
as by outward chastisement, to become sensible of that sin which had
been too long concealed. Let the reader also observe, that the sons of
Jacob did not only fix their minds on something which was close at
hand, but considered that divine punishments were inflicted in various
ways upon sinners. And doubtless, in order to apprehend the divine
judgments, we must extend our views afar. Sometimes indeed God, by
inflicting present punishment on sinners, holds them up for observation
as on a theater; but often, as if aiming at another object, he takes
vengeance on our sins unexpectedly, and from an unseen quarter. If the
sons of Jacob had merely looked for some present cause of their
sufferings, they could have done nothing but loudly complain that they
had been injured; and at length despair would have followed. But while
considering how far and wide the providence of God extends, looking
beyond the occasion immediately before their eyes, they ascend to a
remote cause. It is, however, doubtful, whether they say that they
shall be held guilty on account of their brother, or for their
brother's sake, or that they will themselves confess that they have
sinned: for the Hebrew noun, 'smym (ashaimim) is ambiguous because it
sometimes refers to the crime committed, and sometimes to the
punishment, as in Latin, piaculum signifies both the crime and the
expiation. On the whole, it is of little consequence which meaning is
preferred, for they acknowledge their sin either in its guilt or its
punishment. But the latter sense appears to me the more simple and
genuine, that they are deservedly punished because they had been so
cruel to their brother.
In that we saw the anguish of his soul. They acknowledge that it is by
the just judgment of God, that they obtained nothing by their suppliant
entreaties, because they themselves had acted so cruelly towards their
brother. Christ had not yet uttered the sentence,
"With what measure ye mete, it shall be measured unto you again,"
(Matthew 7:2,)
but it was a dictate of nature, that they who had been cruel to others,
were unworthy of commiseration. The more heed ought we to take, that we
prove not deaf to so many threatening of Scripture. Dreadful is that
denunciation,
"Whoso stoppeth his ears at the cry of the poor, he also shall cry
himself, and shall not be heard." (Proverbs 21:13.)
Therefore while we have time, let us learn to exercise humanity, to
sympathize with the miserable, and to stretch out our hand for the sake
of giving assistance. But if at any time it happens that we are treated
roughly by men, and our prayers are proudly rejected; then, at least,
let the question occur to us, whether we ourselves have in anything
acted unkindly towards others; for although it were better to be wise
beforehand; it is, nevertheless, some advantage, whenever others
proudly despise us, to reflect whether they with whom we have had to
deal, have not experienced similar hardships from us. "Our brother,"
they say, "entreated us when he was in the last extremity: we rejected
his prayers: therefore it is by divine retribution that we can obtain
nothing." By these words they bear witness that the hearts of men are
so under Divine government, that they can be inclined to equity, or
hardened in inflexible rigor. Moreover, their cruelty was hateful to
God, because, since his goodness is diffused through heaven and earth,
and his beneficence is extended not only to men, but even to brute
animals, nothing is more contrary to his nature, than that we should
cruelly reject those who implore our protection.
22. And Reuben answered them. Because he had attempted to deliver
Joseph out of the hands of his brethren, in order to restore him in
safety to his father, he magnifies their fault, in not having, at that
time, listened to any prudent counsel: and I understand his words as
conveying a reproof for their too late repentance. Whereas Joseph was
not yet satisfied with this confession, but retained Simeon in bonds,
[165] and dismissed the rest in suspense and perplexity, this was not
done from malevolence, but because he was not certain about the safety
of his brother Benjamin, and the state of his father's house. For he
might justly fear lest, when they found that their wicked contrivance
of putting their brother to death, was discovered, they might again
attempt some horrible crime, as desperate men are wont to do; or, at
least, might desert their father, and flee to some other country.
Nevertheless the act of Joseph is not to be drawn into a precedent:
because it is not always right to be thus austere. We ought also to
beware lest the offender be swallowed up by grief, if we are not mild,
and disposed to forgiveness. Therefore we must seek the spirit of
discretion from heaven, which shall so govern us that we may do nothing
by rash impetuosity, or immoderate severity. This, indeed, is to be
remembered, that under the stern countenance of Joseph was concealed
not only a mild and placid disposition, but the most tender affection.
27. And as one of them opened his sack. With what intention Joseph had
commanded the price paid for the corn to be secretly deposited in the
sacks of his brethren, may easily be conjectured; for he feared lest
his father being already impoverished, would not be able again to buy
provisions. The brethren, having found their money, knew not where to
seek the cause; except that, being terrified, they perceived that the
hand of God was against them. That they were greatly astonished appears
from their not voluntarily returning to Joseph, in order to prove their
own innocence: for the remedy of the evil was at hand, if they had not
been utterly blinded. Wherefore we must ask God to supply us, in
doubtful and troubled affairs, not only with fortitude, but also with
prudence. We see also how little can be effected even by a great
multitude, unless the Lord preside among them. The sons of Jacob ought
mutually to have exhorted each other, and to have consulted together
what was necessary to be done: but there is an end to all deliberation;
no solace nor remedy is suggested. Even while each sees the rest
agitated, they mutually increase each other's trepidation. Therefore,
the society and countenance of men will profit us nothing, unless the
Lord strengthen us from heaven.
28. What is this that God has done unto us? They do not expostulate
with God, as if they thought this danger had come upon them without
cause: but, perceiving that God was angry with them in many ways, they
deplore their wretchedness. But why do they not rather turn their
thoughts to Joseph? For the suspicion was natural, that this had been
done by fraud, because he wished to lay new snares for them. How does
it happen, then, that losing sight of man, they set God as an avenger
directly before them? Truly, because this single thought possessed
their minds, that a just reward, and such as their sins deserved, would
be given them; and, from that time, they referred whatever evils
happened to the same cause. Before (as we have said) they were asleep:
but from the time that they began to be affected by the lively fear of
God's judgment, his providence always presented itself to their view.
So David, when, by the inward suggestion of the Spirit, he has learned
that the rod with which he was chastised had been sent from heaven, is
not distracted or perplexed, though he sees plainly that the evils have
proceeded from another quarter; but prays to God to heal the wounds
which He had made. It is no common act of prudence, and is at the same
time profitable, whenever any adversity overtakes us, to accustom
ourselves to the consideration of the judgments of God. We see how
unbelievers, while they imagine their misfortunes to be accidental, or
while they are bent on accusing their enemies, only exasperate their
grief by fretting and raging, and thus cause the anger of God to burn
the more against them. But he who, in his affliction, exercises himself
in reflecting on his own sins, and sets God before him as his Judge,
will humble himself in the divine presence, and will compose his mind
to patience by the hope of pardon. Let us, however, remember that the
providence of God is not truly acknowledged, except in connection with
his justice. Forthough the men by whose hand he chastises us are often
unjust, yet, in an incomprehensible manner, he executes his judgments
through them, against which judgments it is not lawful for us either to
reply or to murmur. For sometimes even the reprobate, though they
acknowledge themselves to be stricken by the hand of God, yet do not
cease to complain against him, as Moses teaches us by the example of
Cain. I do not, however, understand that this complaint was made by the
sons of Jacob, for the purpose of charging God with tyrannical
violence; but because they, being overcome with fear, inferred from
this double punishment that God was highly displeased with them.
29. And they came unto Jacob their father. Here is a long repetition of
the former history, but it is not superfluous; because Moses wished to
show how anxiously they made their excuse to their father for having
left Simon in chains, and how strenuously they pleaded with him, that,
for the sake of obtaining Simeon's liberty, he should allow them to
take their brother Benjamin: for this was greatly to the purpose. We
know what a sharp dart is hunger: and yet, though the only method of
relieving their want was to fetch corn out of Egypt, Jacob would rather
that he and his family should perish, than allow Benjamin to accompany
the rest. What can he mean by thus peremptorily refusing what his sons
were compelled by necessity to ask, except to show that he was
suspicious of them? This also more clearly appears from his own words,
when he imputes his bereavement to them. For, though their declaration,
that Joseph had been torn by a wild beast, had some color of
probability, there still remained in the heart of the holy patriarch a
secret wound, arising from suspicion; because he was fully aware of
their fierce and cruel hatred of the innocent youth. Moreover, it is
useful for us to know this; for it appears hence how miserable was the
condition of the holy man, whose mind, during thirteen successive
years, had been tortured with dire anxiety. Besides, his very silence
added greatly to his torment, because he was compelled to conceal the
grief he felt. But the chief burden of the evil was the temptation
which oppressed him, that the promise of God might prove illusory and
vain. For he had no hope except from the promised seed; but he seemed
to be bringing up devils at home, from whom a blessing was no more to
be expected than life from death. He thought Joseph to be dead,
Benjamin alone remained to him uncorrupted: how could the salvation of
the world proceed from such a vicious offspring? He must, therefore,
have been endowed with great constancy, seeing he did not cease to rely
upon God; and being certainly persuaded that he cherished in his house
the Church, of which scarcely any appearance was left, he bore with his
sons till they should repent. Let the faithful now apply this example
to themselves, lest their minds should give way at the horrible
devastation which is almost everywhere perceived.
35. As they emptied their sacks. Here, again, it appears how greatly
they had been alarmed in their journey, seeing that each had not at
least examined his sack, after money had been found in one. But these
things are written to show that, as soon as men are smitten with fear,
they have no particle of wisdom and of soundness of mind, until God
tranquilizes them. Moreover, Joseph did not act with sufficient
consideration, in that he occasioned very great grief to his father,
whose poverty he really intended to relieve. Whence we learn that even
the most prudent are not always so careful, but that something may flow
from their acts which they do not wish.
36. Me have ye bereaved. Jacob does not, indeed, openly accuse his sons
of the crime of their brother's murder; yet he is angry as if, two of
his sons being already taken away, they were hastening to destroy the
third. For he says that all these evils were falling on himself alone;
because he does not think that they were affected as they ought to be,
nor shared his grief with him, but were carelessly making light of the
destruction of their brethren, as if they had no interest in their
lives. It seems, however, exceedingly barbarous that Reuben should
offer his two sons to his father to be slain, if he did not bring
Benjamin back. Jacob might, indeed, slay his own grandchildren: what
comfort, then, could he take in acting cruelly to his own bowels? But
this is what I before alluded to, that they were suspected of having
dealt perfidiously towards Joseph; for which reason Reuben deemed it
necessary to assuage his father's fear, by such a vehement
protestation; and to give this pledge, that he and his brethren were
designing nothing wicked against Benjamin.
38. My son shall not go down with you. Again we see, as in a lively
picture, with what sorrow holy Jacob had been oppressed. He sees his
whole family famishing: he would rather be torn away from life than
from his son: whence we gather that he was not iron-hearted: but his
patience is the more deserving of praise, because he contended with the
infirmity of the flesh, and did not sink under it. And although Moses
does not give a rhetorical amplification to his language, we
nevertheless easily perceive that he was overcome with excessive grief,
when he thus complained to his sons, You are too cruel to your father,
in taking away from me a third son, after I have been plundered of
first one and then another.
__________________________________________________________________
[164] hslyt (Hashalit) "Of the Hebrew Shallet and Shilton, is made in
Arabic the name Sultan, a title whereby the chief rulers of Egypt and
Babylon are still called." -- Ainsworth. -- Ed
[165] Ainsworth says of Simeon, "He seemeth by this, to have been the
chief procurer of Joseph's trouble. He was by nature bold and fierce,
as his fact against the Shechemites doth manifest." IF so, this act of
Joseph would appear to him, and perhaps to the rest of the brethren, as
a special Divine retribution for his cruelty towards Joseph. -- Ed.
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CHAPTER 43.
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Genesis 43:1-34
1. And the famine was sore in the land.
1. Porro fames gravis erat in terra.
2. And it came to pass, when they had eaten up the corn which they had
brought out of Egypt, their father said unto them, Go again, buy us a
little food.
2. Itaque quum finissent edere alimentum, quod attulerant ex Aegypto,
dixit ad eos pater eorum, Revertimini, Emite nobis pusillum cibi.
3. And Judah spake unto him, saying, The man did solemnly protest unto
us, saying, Ye shall not see my face, except your brother be with you.
3. Et dixit ad eum Jehudah, dicendo, Contestando contestatus est nos
vir, dicendo, Non videbitis faciem meam, nisi fuerit frater vester
vobiscum.
4. If thou wilt send our brother with us, we will go down and buy thee
food:
4. Si miseris fratrem nostrum nobiscum, descendemus, et ememus tibi
cibum.
5. But if thou wilt not send him, we will not go down: for the man said
unto us, Ye shall not see my face, except your brother be with you.
5. Quod si non miseris, non descendemus: vir enim ille dixit nobis, Non
videbitis faciem meam, nisi fuerit frater vester vobiscum.
6. And Israel said, Wherefore dealt ye so ill with me, as to tell the
man whether ye had yet a brother?
6. At dixit Israel, Utquid malefecistis mihi, ut nuntiaretis viro, quod
adhuc frater esset vobis.
7. And they said, The man asked us straitly of our state, and of our
kindred, saying, Is your father yet alive? have ye another brother? and
we told him according to the tenor of these words: could we certainly
know that he would say, Bring your brother down?
7. Et dixerunt, Interrogando interrogavit vir ille de nobis et
cognatione nostra, discendo, Num adhuc pater vester vivit? Num est
vobis frater? Et nuntiavimus ei secundum verba ista: numquid sciendo
sciebamus, quod dicturus esset, Descendere faciatis fratrem vestrum?
8. And Judah said unto Israel his father, Send the lad with me, and we
will arise and go; that we may live, and not die, both we, and thou,
and also our little ones.
8. Et dixit Jehudah ad Israel patrem suum, Mitte puerum mecum, et
surgemus, et proficiscemur, et vivemus, et non moriemur etiam nos etiam
tu, etiam parvuli nostri.
9. I will be surety for him; of my hand shalt thou require him: if I
bring him not unto thee, and set him before thee, then let me bear the
blame for ever:
9. Ergo fidejubeo pro illo, de manu mea requiras eum:; nisi reduxero
eum ad to, et statuero eum ante to, poenae obnoxius ero tibi omnibus
diebus.
10. For except we had lingered, surely now we had returned this second
time.
10. Quia nisi tardavissemus, certe nunc reversi fuissemus jam bis.
11. And their father Israel said unto them, If it must be so now, do
this; take of the best fruits in the land in your vessels, and carry
down the man a present, a little balm, and a little honey, spices, and
myrrh, nuts, and almonds:
11. Et dixit illis Israel pater eorum, Si ita nunc oportet, hoc facite:
tollite de optimis fructibus terrae in vasis vestris, et deferte ad
virum munus, pusillum resinae et pusillum mellis, aromata, et stacten,
pineas, et amygdalas.
12. And take double money in your hand; and the money that was brought
again in the mouth of your sacks, carry it again in your hand;
peradventure it was an oversight:
12. Et peduniam duplicem capite in manibus vestris: et peduniam
repositam in ore saccorum vestrorum reponetis in manu vestra, si forte
error esset.
13. Take also your brother, and arise, go again unto the man:
13. Et fratrem vestrum capite, et surgite, revertemini ad virum.
14. And God Almighty give you mercy before the man, that he may send
away your other brother, and Benjamin. If I be bereaved of my children,
I am bereaved.
14. Deus autem omnipotens det vobis misericordias ante virum, et
dimittat vobis fratrem vestrum alium, et Benjamin: et ego quemadmodum
orbatus sum, orbatus sum.
15. And the men took that present, and they took double money in their
hand, and Benjamin; and rose up, and went down to Egypt, and stood
before Joseph.
15. Et ceperunt viri minus hoc, et duplicm peduniam ceperunt in manu
sua, et Benjamin: et surrexerunt, et descenderunt in Aegyptum, et
steterunt coram Joseph.
16. And when Joseph saw Benjamin with them, he said to the ruler of his
house, Bring these men home, and slay, and make ready; for these men
shall dine with me at noon.
16. Et vidit Joseph cum eis Benjamin, et dixit praefecto domus suae,
Addue viros in domum, et macta, et praepara: quia mecum comedent viri
in meridie.
17. And the man did as Joseph bade; and the man brought the men into
Joseph's house.
17. Et fecit vir, quemadmodum dixit Joseph: et venire fecit vir homines
in domum Joseph.
18. And the men were afraid, because they were brought into Joseph's
house; and they said, Because of the money that was returned in our
sacks at the first time are we brought in; that he may seek occasion
against us, and fall upon us, and take us for bondmen, and our asses.
18. Et timuerunt viri, quod adducti essent in donrum Joseph, et
dixerunt, Propter pecuniam, quae reddita est in saccis nostris in
principio, sumus adducti, ut volvat se contra nos, et jactet se super
nos, et capiat nos in servos, et asinos nostros.
19. And they came near to the steward of Joseph's house, and they
communed with him at the door of the house,
19. Et accesserunt ad virum, qui erat super domum Joseph, et loquuti
sunt ad eum in ostio domus:
20. And said, O sir, we came indeed down at the first time to buy food:
20. Et dixerunt, Quaesumus, domine mi: descendendo descendimus in
principio ad emendum escam.
21. And it came to pass, when we came to the inn, that we opened our
sacks, and, behold, every man's money was in the mouth of his sack, our
money in full weight: and we have brought it again in our hand.
21. Et fuit quum venissemus ad hospitium, et aperuissemus saccos
nostros, ecce, pecunia uniuseujusque erat in ore sacci sui: pecunia
nostra secundum pondus suum: et retulimus eam in manu nostra.
22. And other money have we brought down in our hands to buy food: we
cannot tell who put our money in our sacks.
22. Et pecuniam aliam detulimus in manu nostra ad emendum escam:
nescimus, quis posuerit pecuniam nostram in saccis nostris.
23. And he said, Peace be to you, fear not: your God, and the God of
your father, hath given you treasure in your sacks: I had your money.
And he brought Simeon out unto them.
23. Et dixit, Pax vobis, ne timeatis, Deus vester, et Deus patris
vestri dedit vobis thesaurum in saccis vestris, pecunia vestra venit ad
me: et adduxit ad eos Simhon.
24. And the man brought the men into Joseph's house, and gave them
water, and they washed their feet; and he gave their asses provender.
24. Et venire fecit vir ille homines in domum Joseph: et dedit aquam,
et laverunt pedes suos, et dedit pabulum asinis eorum.
25. And they made ready the present against Joseph came at noon: for
they heard that they should eat bread there.
25. Paraverunt autem munus, dum veniret Joseph in meridie: audierunt
enim, quod ibi comesturi essent panem.
26. And when Joseph came home, they brought him the present which was
in their hand into the house, and bowed themselves to him to the earth.
26. Et venit Joseph ad domum, et attulerunt ei munus, quod erat in manu
eorum, in domum: et incurvaverunt se ei super terram.
27. And he asked them of their welfare, and said, Is your father well,
the old man of whom ye spake? Is he yet alive?
27. Et interrogavit eos de prosperitate, et dixit, Num sanus est pater
vester senex, quem dixeratis? Num adhuc vivit?
28. And they answered, Thy servant our father is in good health, he is
yet alive. And they bowed down their heads, and made obeisance.
28. Et dixerunt, Prospere est servo tuo patri nostro, adhuc vivit: et
prociderunt, et incurvaverunt se.
29. And he lifted up his eyes, and saw his brother Benjamin, his
mother's son, and said, Is this your younger brother, of whom ye spake
unto me? And he said, God be gracious unto thee, my son.
29. Et levavit oculos suos, et vidit Benjamin fratrem suum, filium
matris suae, et dixit, Num iste est frater vester minimus, quem
dixeratis mihi? Et dixit, Deus misereatur tui, fili mi.
30. And Joseph made haste; for his bowels did yearn upon his brother:
and he sought where to weep; and he entered into his chamber, and wept
there.
30. Et festinavit Joseph, quia incaluerant miserationes ejus super
fratrem suum, et quaesivit ut fleret: ingressus est itaque cubiculum,
et flevit ibi.
31. And he washed his face, and went out, and refrained himself, and
said, Set on bread.
31. Et lavit faciem suam, et egressus est, et vim fecit sibi, et dixit,
Appointe panem.
32. And they set on for him by himself, and for them by themselves, and
for the Egyptians, which did eat with him, by themselves: because the
Egyptians might not eat bread with the Hebrews; for that is an
abomination unto the Egyptians.
32. Et apposuerunt ei seorsum, illisque seorsum: et Aegyptiis, qui
comedebant cum eo, seorsum: non enim poterant Aegyptii comedere cum
Hebraeis panem: quia abominatio erat Aegyptiis.
33. And they sat before him, the firstborn according to his birthright,
and the youngest according to his youth: and the men marvelled one at
another.
33. Et sederunt coram eo primogenitus secundum primogenituram suam, et
parvus juxta parvitatem suam: et admirati sunt viri unusquisque ad
proximum suum.
34. And he took and sent messes unto them from before him: but
Benjamin's mess was five times so much as any of theirs. And they
drank, and were merry with him.
34. Et accepit partes a facie sua ad illos, et multiplicavit partem
Benjamin plus quam partes omnium illorum, quinque partibus: et
biberunt, et inebriaverunt se cum eo.
1. And the famine was sore in the land. In this chapter is recorded the
second journey of the sons of Jacob into Egypt, when the former supply
of provision had been exhausted. It may, however, here be asked, how
Jacob could have supported his family, even for a few days, with so
small a quantity of corn: for, suppose it to be granted that several
asses were conducted by each of the brethren, what was this to sustain
three hundred persons? [166] For, since Abraham had a much larger
number of servants, and mention has been made above of the servants of
Isaac; it is incredible that Jacob was so entirely destitute, as to
have no servants left. If we say, that he, being a stranger, had been
compelled to sell them all, it is but an uncertain guess. It seems to
me more probable that they lived on acorns, herbs, and roots. For we
know that the orientals, especially when any necessity urges, are
content with slender and dry food, and we shall see presently, that, in
this scarcity of wheat, there was a supply of other food. I suppose,
therefore, that no more corn had been bought than would suffice to
furnish a frugal and restricted measure of food for Jacob himself, and
for his children and grandchildren: and that the food of the servants
was otherwise provided for. There is, indeed, no doubt that the whole
region had been compelled to resort to acorns, and fruits of this kind,
for food for the servants, and that wheaten bread was a luxury
belonging to the rich. This was, indeed, a severe trial, that holy
Jacob, of whom God had engaged to take care, should almost perish, with
his family, through hunger, and that the land of which he was
constituted the lord, in order that he might there happily enjoy the
abundance of all things, should even deny him bread as a stranger. For
he might seriously doubt what was the meaning of that remarkable
promise, I am God Almighty, grow and multiply: I will bless thee. It is
profitable for us to know these conflicts of the holy fathers, that,
fighting with the same arms with which they conquered, we also may
stand invincible, although God should withhold present help.
3. And Judah spake unto him, saying. Judah seems to feign something,
for the purpose of extorting from his father what he knew he would not
freely grant; but it is probable that many discourses had been held on
both sides, which Moses, according to his custom, has not related. And
since Joseph so ardently desired the sight of his brother Benjamin, it
is not surprising that he should have labored, in every possible way,
to obtain it. It may also have happened that he had caused some
notification or legal summons to be served, by which his brother was
cited to make his appearance, as in judicial causes. This however
deserves to be noticed, that Moses relates the long disputation which
Jacob had with his sons, in order that we may know with what difficulty
he allowed his son Benjamin to be torn away from him. For, though
hunger was pressing, he nevertheless contended for retaining him, just
as if he were striving for the salvation of his whole family. Whence,
again, we may conjecture, that he suspected his sons of a wicked
conspiracy; and on this account Judah offers himself as a surety. For
he does not promise anything respecting the event, but only, for the
sake of clearing himself and his brethren, he takes Benjamin under his
care, with this condition, that if any injury should be done to
Benjamin, he would bear the punishment and the blame. From the example
of Jacob let us learn patient endurance, should the Lord often compel
us, by pressure of circumstances, to do many things contrary to the
inclination of our own minds; for Jacob sends away his son, as if he
were delivering him over unto death.
11. Take of the best fruits [167] Though the fruits which Moses
enumerates were, for the most part, not very precious, because the
condition of holy Jacob was not such that he could send any royal
present; yet, according to his slender ability, he wished to appease
Joseph. Besides we know that fruits are not always estimated according
to their cost. And now, having commanded his sons to do what he thought
necessary, he has recourse to prayer, that God would give them favor
with the governor of Egypt. We must attend to both these points
whenever we are perplexed in any business; for we must not omit any of
those things which are expedient, or which may seem to be of use; and
yet we must place our reliance upon God. For the tranquillity of faith
has no affinity with indolence: but he who expects a prosperous issue
of his affairs from the Lord, will, at the same time, look closely to
the means which are in his power, and will apply them to present use.
Meanwhile, let the faithful observe this moderation, that when they
have tried all means, they still ascribe nothing to their own industry.
At the same time, let them be certainly convinced that all their
endeavors will be in vain, unless the Lord bless them. It is to be
observed, also, in the form of his supplication, that Jacob regards the
hearts of men as subject to the will of God. When we have to deal with
men, we too often neglect to look unto the Lord, because we do not
sufficiently acknowledge him as the secret governor of their hearts.
But to whatever extent unruly men may be carried away by violence, it
is yet certain that their passions are turned by God in whatever
direction he pleases, so that he can mitigate their ferocity as often
as he sees good; or can permit those to become cruel, who before were
disposed to mildness. So Jacob, although his sons had found an austere
severity in Joseph, yet trusts that his heart will be so in the hand of
God, that it shall be suddenly mounded to humanity. Therefore, as we
must hope in the Lord, when men deal unjustly with us, and must pray
that they may be changed for the better; so, on the other hand, we must
remember that, when they act with severity towards us, it is not done
without the counsel of God.
14. If I be bereaved. Jacob may seem here to be hardly consistent with
himself; for, if the prayer which Moses has just related, was the
effect of faith, he ought to have been more calm; and, at least, to
have given occasion to the manifestation of the grace of God. But he
appears to cut himself off from every ground of confidence, when he
supposes that nothing is left for him but bereavement. It is like the
speech of a man in despair, "I shall remain bereaved as I am." As if
truly he had prayed in vain; or had feignedly professed that the remedy
was in the hand of God. If, however, we observe to whom his speech was
directed, the solution is easy. It is by no means doubtful that he
stood firmly on the promise which had been given to him, and therefore
he would hope for some fruit of his prayers; yet he wished deeply to
affect his sons, in order that they might take greater care of their
brother. For, it was in no common manner that Benjamin was intrusted to
their protection, when they saw their father altogether overcome and
almost lifeless with grief, until he should receive his son again in
safety. Interpreters, however, expound these words variously. Some
think that he complained, because now he was about to be entirely
bereaved. To others, the meaning seems to be, that nothing worse could
happen; since he had lost Joseph, whom he had preferred to all the
rest. Others are disposed to mark a double bereavement, as if he had
said, "I have lost two sons, and now a third follows them." But what,
if we should thus interpret the words, "I see what is my condition; I
am a most wretched old man; my house, which lately was filled with
people, I find almost deserted." So that, in general terms, he is
deploring the loss of all his sons, and is not speaking of a part only.
Moreover, it was his design to inspire his sons with a degree of
solicitude which should cause them to attend to their duty with greater
fidelity and diligence. [168]
16. And he said to the ruler of his house. Here we perceive the
fraternal disposition of Joseph; though it is uncertain whether he was
perfectly reconciled, as I will shortly show, in its proper place. If,
however, remembering the injury, he loved his brethren less than
before, he was still far from having vindictive feelings towards them.
But because it was something suspicious that foreigners and men of
ignoble rank should be received in a friendly manner, like known
guests, to a banquet, by the chief governor of the kingdom, the sons of
Jacob would conceive a new fear; namely, that he wished to cast them
all into chains; and that their money had been craftily concealed in
their sacks, in order that it might prove the occasion of accusation
against them. It is however probable, that the crime which they had
committed against Joseph, occurred to their minds, and that this fear
had proceeded from a guilty conscience. For, unless the judgment of God
had tormented them, there was no cause why they should apprehend such
an act of perfidy. It may seem absurd, that unknown men should be
received to a feast by a prince of the highest dignity. But why not
rather incline to a different conjecture; namely, that the governor of
Egypt has done this for the purpose of exhibiting to his friends the
new and unwonted spectacle of eleven brethren sitting at one table? It
will, indeed, sometimes happen that similar anxiety to that felt by
Joseph's brethren, may invade even the best of men; but I would rather
ascribe it to the judgment of God, that the sons of Jacob, whose
conscience accused them of having inhumanely treated their brother,
suspected that they would be dealt with in the same manner. However,
they take an early opportunity of vindicating themselves, before
inquiry is made respecting the theft. Now, freely to declare that the
money had been found in their sacks, and that they had brought it from
home to repay it immediately was a strong mark of their innocence.
Moreover, they do this in the very porch of the house, because they
suspected that, as soon as they entered, the question would be put to
them.
23. Peace be to you. Because slvm (shalom,) among the Hebrews,
signifies not only peace, but any prosperous and desirable condition,
as well as any joyful event, this passage may be expounded in two ways:
either that the ruler of Joseph's house commands them to be of a
peaceful and secure mind; or that he pronounces it to be well and happy
with them. The sum of his answer, however, amounts to this, that there
was no reason for fear, because their affairs were in a prosperous
state. And since, after the manner of men, it was not possible that
they should have paid the money for the corn which was found in their
sacks, he ascribes this to the favor of God. For though true religion
was then almost extinct in the world, God nevertheless caused some
knowledge of his goodness always to remain in the hearts of men, which
should render them responsible. Hence it has happened that, following
nature as their guide, unbelievers have called every peculiarly
excellent gift Divine. Moreover, because corruption was so prevalent,
that each nation deemed it lawful to worship different gods, the ruler
of Joseph's house distinguishes the God worshipped by the sons of Jacob
from Egyptian idols. The conjecture, however, is probable, that this
man had been imbued with some sense of religion. We know how great was
the arrogance of that nation, and that it supposed the whole world
besides, to be deceived in the worship of gods. Therefore, unless he
had learned something better, he never would have assigned so great an
honor to any other gods than those of his own country. Moreover, he
does not ascribe the miracle to the God of the land of Canaan, but to
the peculiar God of their father. I, therefore, do not doubt that
Joseph, though not permitted openly to correct anything in the received
superstitions, endeavored, at least in his own house, to establish the
true worship of the one God, and always held fast the covenant,
concerning which, as a boy, he had heard his father speak. This is the
more to be observed, because the holy man could not swerve, even in the
least degree, from the common practice, without incurring the odium of
a nation so proud. Therefore, the excellency of Joseph is commended in
the person of his steward; because without fear of public envy, he
gives honor, within his own walls, to the true God. If any one should
ask, whence he knew that Jacob was a worshipped of the true God; the
answer is ready; that Joseph, notwithstanding his assumed severity, had
commanded that Simon should be gently treated in prison. Though he had
been left as a hostage, yet, if he had been regarded as a spy, the
keeper of the prison would have dealt more harshly with him. There
must, therefore, have been some command given respecting the humane or
moderate treatment of him. Whence the probable conjecture is elicited,
that Joseph had explained the affair to his steward, who was admitted
to his secret counsels.
25. Against Joseph came at noon-day. It is doubtful whether this was
the ordinary hour of dining among the Egyptians, or whether Joseph, on
that day, sat down earlier than he was accustomed to do, on account of
his guests. It is, however, most likely that the usual custom of dining
was observed. Although, among the people of the East, there might be a
different manner of living, dinners were in use, not only among the
Egyptians, but also in Judea, and in other neighboring regions. Yet it
is probable that this was to them, also, in the place of a supper, both
because they would sit long at table, and our quick method of eating
would not have been tolerable to people in those heated climes;
especially when they received guests with greater luxury than usual, as
it will presently appear, was done at this time. The washing of the
feet, (as we have seen before,) was a part of hospitality, and intended
to relieve weariness; because, in those parts, the feet might easily
become inflamed whenever they journeyed on foot. It was also more
honorable, according to ancient custom, that a portion of food should
be sent to each from Joseph, rather than that it should be distributed
by the cook. But because these things are trivial, and are not
conducive to piety, I only slightly touch upon them; and would even
omit them entirely, except that, to remove a scruple from the minds of
the unskillful, is sometimes useful, if it be but done sparingly and
with brevity.
32. Because the Egyptians might not eat, etc [169] Moses says they
might not eat with the Hebrews, because they abhorred it, as being
unlawful. For seeing that their religion forbade it, they were so
bound, that they could not do what they did not dare to do. This
passage teaches us how great was the pride of that nation; for, whence
did it arise that they so utterly detested the Hebrews, unless because
they thought themselves alone to be pure and holy in the world, and
acceptable to God? God, indeed, commands his worshipers to abstain from
all the pollutions of the Gentiles. But it behoves any one who
separates himself from others, to be himself pure and upright.
Therefore superstitious persons vainly attempt to claim this privilege
for themselves, seeing they carry their impurity within, and are
destitute of sincerity. Superstition, also, is affected with another
disease; namely, that it is full of pride, so that it despises all men,
under the pretext that they are vicious. It is asked, however, whether
the Egyptians were separated from Joseph, because they regarded him as
polluted: for this the words of Moses seem to intimate. If this
interpretation is received, then they esteemed their false religion so
highly, that they did not scruple to load their governor with
reproaches. I rather conjecture, that Joseph sat apart from them, for
the sake of honor; since it would be absurd that they, who disdained to
sit at the same table with him, should be invited as his guests.
Therefore it is probable that this distinct order was made by Joseph
himself, that he might maintain his own dignity; and yet that the sons
of Jacob were not mixed with the Egyptians, because the former were an
abomination to the latter. For though the origin of Joseph was known,
yet he had so passed over to the Egyptians, that he had become as one
of their body. For which reason, also, the king had given him a name,
when he adorned him with the insignia of his office as chief governor.
Now, when we see that the church of God was, at that time, so proudly
despised by profane men, we need not wonder that we also, at the
present day, are subjected to similar reproach. Meanwhile, we must
endeavor to keep ourselves pure from the filth of the world, for the
Lord's sake; and yet this desire must be so at tempered, that we may be
alienated from the vices, rather than from the persons of men. For on
this account does God sanctify his children, that they may beware of
the vices of the unbelievers among whom they are conversant; and
nevertheless may allure, as many as are curable, to a participation of
their piety. Two things are here to be attended to; first, that we may
be fully persuaded of the genuineness of our faith; secondly, that our
excessive and fruitless fastidiousness may not entirely alienate many
from the Lord, who otherwise might have been won. For we are not
expressly commanded so to abhor the wicked, as not eat with them; but
to avoid such association as may subject us to the same yoke. Besides,
this passage confirms what I have before said, that the Hebrews had
derived their name, not from their passing over the river; (as some
falsely imagine,) but from their ancestor Heber. Nor was the fame of a
single small and distantly situated family, sufficiently celebrated in
Egypt, to become the cause of public dissension.
33. The first-born according to his birthright [170] Although of the
sons of Jacob four were born of bond-women; yet, since they were the
elder, they had precedence of their younger brethren, who had descended
from free-born mothers; whence it appears that they had been accustomed
by their father to keep this order. What, then, some one may say,
becomes of the declaration, "the son of the bond-woman shall not be
heir with the son of the free-woman?" Truly, I think, since Ishmael was
rejected, by the divine oracle proceeding from the mouth of Sarah, as
Esau was afterwards, Jacob was fully taught that he had as many heirs
as he had sons. Hence arose that equality which caused each to keep his
place, first, middle, or last, according to his age. But the design of
Moses was to show, that although Benjamin was the youngest, yet he was
preferred to all the rest in honor; because Joseph could not refrain
from giving him the principal token of his love. It was, indeed, his
intention to remain unknown; but affection so far prevails, that,
beyond the purpose of his mind, he suddenly breaks out into a
declaration of his affection. From the concluding portion of the
chapter we gather, what I recently intimated, that the feast was
unusually luxurious, and that they were received to it, in a liberal
and joyful manner, beyond the daily custom. For the word skr (shakar,)
they "were merry," signifies, either that they were not always
accustomed to drink wine, or that there was more than ordinary
indulgence at the sumptuous tables spread for them. Here, however, no
intemperance is implied, (so that drunkards may not plead the example
of the holy fathers as a pretext for their crime,) but an honorable and
moderate liberality. I acknowledge, indeed, that the word has a double
meaning, and is often taken in an ill sense; as in Genesis 9:21, and in
similar places: but in the present instance the design of Moses is
clear. Should any one object, that a frugal use of food and drink is
simply that which suffices for the nourishing of the body: I answer,
although food is properly for the supply of our necessities, yet the
legitimate use of it may proceed further. For it is not in vain, that
our food has savor as well as vital nutriment; but thus our heavenly
Father sweetly delights us with his delicacies. And his benignity is
not in vain commended in Psalm 104:15, where he is said to create "wine
that maketh glad the heart of man." Nevertheless, the more kindly he
indulges us, the more solicitously ought we to restrict ourselves to a
frugal use of his gifts. For we know how unbridled are the appetites of
the flesh. Whence it happens that, in abundance, it is almost always
lascivious, and in penury, impatient. We must, however, adhere to St.
Paul's method, that we know how to abound and to suffer need; that is,
we must take great care if we have unusual plenty, that it does not
hurry us into luxury; and, on the other hand, we must see to it, that
we bear poverty with an equal mind. Some one, perhaps, will say, that
the flesh is more than sufficiently ingenious in giving a specious
color to its excesses; and, therefore, nothing more should be allowed
to it than necessity demands. And, truly, I confess, we must diligently
attend to what Paul prescribes, (Romans 13:14,)
"Make not provision for the flesh to fulfill the lusts thereof."
But because it greatly concerns all pious people to receive their food
from the hand of God, with quiet consciences, it is necessary for them
to know to what extent the use of food and wine is lawful.
__________________________________________________________________
[166] Dr. A. Clarke supposes the assess to have amounted to several
scores, if not hundreds. The latter supposition seems improbable. --
Ed.
[167] Literally, "Fruits of the song;" alluding to the songs which were
sung over the ingathering of harvest. -- Ed.
[168] There is, however, another interpretation of the passage which is
worthy of attention. In our version, the words are, "If I am bereaved
of my children, I am bereaved;" but the expression, of my children, is
not in the original. The close translation is simply, "If I be
bereaved, I am bereaved." And this may be the language of entire
resignation to the will of God. Jacob had had a severe struggle in his
mind, before he could give up his beloved Benjamin: But having at
length succeeded, he seems now freely to surrender himself and his
family to the divine will. "If I am bereaved, I am bereaved." I know
the worst, and I am prepared to meet it. Ainsworth says, "A like phrase
is in Esther 4:16, If I perish, I perish.' Both of them seem to be a
committing of themselves, and of the event of their actions, unto God
in faith; which, if it fell out otherwise than they wished, they would
patiently bear." -- Ed.
[169] "At the entertainment to which Joseph invited his brethren, they
sat apart from the Egyptians, while Joseph was again separated from
both. The author [Moses} shows the reason of this in the remark,
Because the Egyptians might not eat bread with the Hebrews, for that is
an abomination to the Egyptians.' Herodotus also remarks, that the
Egyptians abstained from all familiar intercourse with foreigners,
since these were unclean to them, especially because they slew and ate
the animals which were sacred among the Egyptians. The circumstance
that Joseph eats separately from the other Egyptians is strictly in
accordance with the great difference of rank, and the spirit of caste,
which prevailed among the Egyptians." -- Egypt and the Books of Moses,
p. 39. -- Ed.
[170] "It appears that the brothers of Joseph sat before him at the
table, while, according to patriarchal practice, they were accustomed
to recline. It appears from the sculptures, that the Egyptians also
were in the habit of sitting at table, although they had couches." --
Egypt and the Books of Moses, p. 39. -- Ed.
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__________________________________________________________________
CHAPTER 44.
__________________________________________________________________
Genesis 44:1-34
1. And he commanded the steward of his house, saying, Fill the men's
sacks with food, as much as they can carry, and put every man's money
in his sack's mouth.
1. Et praecepit praefecto domus suae, dicendo, Imple saccos virorum
esca, quantum potuerint ferre, et pone pecuniam uniuscujusque in ore
sacci sui,
2. And put my cup, the silver cup, in the sack's mouth of the youngest,
and his corn money. And he did according to the word that Joseph had
spoken.
2. Et scyphum meum, scyphum argenteum, pone in ore saccijunioris, et
pecuniam alimenti ejus: et fecit secundum verbum Joseph, quod loquutus
fuerat.
3. As soon as the morning was light, the men were sent away, they and
their asses.
3. Mane illuxit, et viri dimissi sunt, ipsi et asini eorum.
4. And when they were gone out of the city, and not yet far off, Joseph
said unto his steward, Up, follow after the men; and when thou dost
overtake them, say unto them, Wherefore have ye rewarded evil for good?
4. Ipsi egressi erant urbem, nec long abierant, quum Joseph dixit
praefecto domus suae, Surge, persequere viros, et apprehende eos, et
dices eis, Utquid reddidistis malum pro bono?
5. Is not this it in which my lord drinketh, and whereby indeed he
divineth? ye have done evil in so doing.
5. Nonne hic est, in quo bibit dominus meus: et ipse augurando
auguratur in eo? Male fecistis quod fecistis.
6. And he overtook them, and he spake unto them these same words.
6. Et apprehendit eos, et loquutus est ad eos verba ista.
7. And they said unto him, Wherefore saith my lord these words? God
forbid that thy servants should do according to this thing:
7. Et dixerunt ad eum, Utquid loquitur dominus meus secundum verba
ista? Absit a servis tuis, ut faciant secundum verbum hoc.
8. Behold, the money, which we found in our sacks' mouths, we brought
again unto thee out of the land of Canaan: how then should we steal out
of thy lord's house silver or gold?
8. Ecce, pecuniam, quam invenimus in ore saccorum nostrorum, retulimus
ad tee terra Chenaan: et quomodo furati essemus e domo domini tui
argentum vel aurum.
9. With whomsoever of thy servants it be found, both let him die, and
we also will be my lord's bondmen.
9. Is penes quem inventus fuerit e servis tuis, moriatur: et etiam nos
erimus domino meo servi.
10. And he said, Now also let it be according unto your words: he with
whom it is found shall be my servant; and ye shall be blameless.
10. Et dixit, Etiam nunc secundum verba vestra ita sit: is penes quem
inventus fuerit, erit mihi servus, et vos critis innocentes.
11. Then they speedily took down every man his sack to the ground, and
opened every man his sack.
11. Et festinaverunt, et deposuerunt unusquisque saccum suum super
terram: et aperuerunt singuli saccum suum.
12. And he searched, and began at the eldest, and left at the youngest:
and the cup was found in Benjamin's sack.
12. Scrutatus est autem: a maximo incepit, et in minimo finivit: et
inventus est scyphus in sacco Benjamin.
13. Then they rent their clothes, and laded every man his ass, and
returned to the city.
13. Et sciderunt vestimenta sua, et oneravit unusquique asinum suum, et
reversi sunt in urbem.
14. And Judah and his brethren came to Joseph's house; for he was yet
there: and they fell before him on the ground.
14. Veneruntque Jehudah et fratres ejus ad domum Joseph, et erat adhuc
ipse ibi: et prostraverunt se coram eo super terram.
15. And Joseph said unto them, What deed is this that ye have done? wot
ye not that such a man as I can certainly divine?
15. Et dixit ad eos Joseph, Quod facinus est hoc quod fecistis? Nonne
notis quod augurando auguratur vir, qui est sicut ego?
16. And Judah said, What shall we say unto my lord? what shall we
speak? or how shall we clear ourselves? God hath found out the iniquity
of thy servants: behold, we are my lord's servants, both we, and he
also with whom the cup is found.
16. Respondit Jehudah, Quid dicemus domino meo? Quid loquemur, et in
quo justificabimus nos? Deus invenit iniquitatem servorum tuorum: ecce,
sumus servi domini mei, etiam nos, etiam ille in cujus manu inventus
est scyphus.
17. And he said, God forbid that I should do so: but the man in whose
hand the cup is found, he shall be my servant; and as for you, get you
up in peace unto your father.
17. Ille autem dixit, Absit a me ut faciam hoc: vir in cujus manu
inventus est scyphus, ipse erit mini servus: et vos ascendite in pace
ad patrem vestrum.
18. Then Judah came near unto him, and said, Oh my lord, let thy
servant, I pray thee, speak a word in my lord's ears, and let not thine
anger burn against thy servant: for thou art even as Pharaoh.
18. Et accessit ad eum Jehudah, et dixit, Quaeso, domine mi: loquatur
quaeso servus tuus verbum in auribus domini mei, et ne irascatur furor
tuus in servum tuum: quia tu sicut Pharao.
19. My lord asked his servants, saying, Have ye a father, or a brother?
19. Dominus meus interrogavit servos suos, dicendo, Numquid est vobis
pater vel frater?
20. And we said unto my lord, We have a father, an old man, and a child
of his old age, a little one; and his brother is dead, and he alone is
left of his mother, and his father loveth him.
20. Et diximus domino meo, Est nobis pater senex, et puer senectutum
parvus, frater autem ejus mortuus est: et remansit ipse tantum matri
suae, itaque pater ejus diligit eum.
21. And thou saidst unto thy servants, Bring him down unto me, that I
may set mine eyes upon him.
21. Et dixisti servis tuis, Descendere facite eum ad me, et ponam
oculum meum super eum.
22. And we said unto my lord, The lad cannot leave his father: for if
he should leave his father, his father would die.
22. Respondimus vero domino meo, Non potest puer relinquere patrem
suum, et si reliquerit patrem suum, morietur.
23. And thou saidst unto thy servants, Except your youngest brother
come down with you, ye shall see my face no more.
23. Tu autem dixisti servis tuis, Nisi descendat frater vester minimus
vobiscum, ne addatis ut videatis faciem meam.
24. And it came to pass when we came up unto thy servant my father, we
told him the words of my lord.
24. Fuit igitur, quando ascendimus ad servum tuum patrem meum, et
narravimus ei verba domini mei.
25. And our father said, Go again, and buy us a little food.
25. Dixit pater noster, Revertimini, emite nobis pusillum escae.
26. And we said, We cannot go down: if our youngest brother be with us,
then will we go down: for we may not see the man's face, except our
youngest brother be with us.
26. Et diximus, non possumus descendere: si fuerit frater noster
minimus nobiscum, descendemus: quia non possumus videre faciem viri
illus, fratre nostro minimo non existente nobiscum.
27. And thy servant my father said unto us, Ye know that my wife bare
me two sons:
27. Tune dixit servus tuus pater meus nobis, Vos nostis quod duos
peperit mihi uxor mea.
28. And the one went out from me, and I said, Surely he is torn in
pieces; and I saw him not since:
28. Egressus est unus a me, et dixi, Certe rapiendo raptus est: et non
vidi eum hactenus.
29. And if ye take this also from me, and mischief befall him, ye shall
bring down my gray hairs with sorrow to the grave.
29. Et capietis etiam hunc a facie mea, et accidet ei mors,
descendereque facietis canitiem meam in malo ad sepulcrum.
30. Now therefore when I come to thy servant my father, and the lad be
not with us; seeing that his life is bound up in the lad's life;
30. Nune ergo quum venero ad servum tuum patrem meum, et puer non
fuerit nobiscum, (et anima ejus ligata est cum anima ipsius):
31. It shall come to pass, when he seeth that the lad is not with us,
that he will die: and thy servants shall bring down the gray hairs of
thy servant our father with sorrow to the grave.
31. Erit sane, quum viderit ipse quod non sit puer, morietur, et
descendere facient servi tui canitiem servi tui patris nostri cum
colore ad sepulcrum.
32. For thy servant became surety for the lad unto my father, saying,
If I bring him not unto thee, then I shall bear the blame to my father
for ever.
32. Servus enim tuus fidejussit pro puero patri meo, dicendo, Si non
reduxero eum ad to, obnoxius ero poenae patri meo omnibus diebus.
33. Now therefore, I pray thee, let thy servant abide instead of the
lad a bondman to my lord; and let the lad go up with his brethren.
33. Et nunc maneat quaeso servus tuus pro puero servus domino meo, puer
autem ascendat cum fratribus suis.
34. For how shall I go up to my father, and the lad be not with me?
lest peradventure I see the evil that shall come on my father
34. Quomodo enim ascendam ad patrem meum, si puer non fuerit mecum? Ne
forte videam malum quod inveniet patrem meum.
1. And he commanded the steward of his house. Here Moses relates how
skillfully Joseph had contrived to try the dispositions of his
brethren. We have said elsewhere that, whereas God has commanded us to
cultivate simplicity, we are not to take this, and similar examples, as
affording license to turn aside to indirect and crafty arts. For it may
have been that Joseph was impelled by a special influence of the Spirit
to this course. He had also a reason, of no common kind, for inquiring
very strictly in what manner his brethren were affected. Charity is not
suspicious. Why, then, does he so distrust his brethren; and why cannot
he suppose that they have anything good, unless he shall first have
subjected them to the most rigid examination? Truly, since he had found
them to be exceedingly cruel and perfidious, it is but an excusable
suspicion, if he does not believe them to be changed for the better,
until he has obtained a thorough perception and conviction of their
penitence. But since, in this respect, it is a rare and very difficult
virtue to observe a proper medium, we must beware of imitating the
example of Joseph, in an austere course of acting, unless we have laid
all vindictive feelings aside, and are pure and free from all enmity.
For love, when it is pure, and exempt from all turbid influence, will
best decide how far it is right to proceed. It may, however, be asked,
"If the sons of Jacob had been easily induced to betray the safety of
Benjamin, what would Joseph himself have done?" We may readily
conjecture, that he examined their fidelity, in order that, if he
should find them dishonest, he might retain Benjamin, and drive them
with shame from his presence. But, by pursuing this method, his father
would have been deserted, and the Church of God ruined. And certainly,
it is not without hazard to himself that he thus terrifies them:
because he could scarcely have avoided the necessity of denouncing some
more grievous and severe punishment against them, if they had again
relapsed. It was, therefore, due to the special favor of God, that they
proved themselves different from what he had feared. In the meantime,
the advantage of his examination was twofold; first, because the
clearly ascertained integrity of his brethren rendered his mind more
placable towards them; and secondly, because it lightened, at least in
some degree, the former infamy, which they had contracted by their
wickedness.
2. And put my cup, the silver cup. It may seem wonderful that,
considering his great opulence, Joseph had not rather drunk out of a
golden cup. Doubtless, either the moderation of that age was still
greater than has since prevailed, and the splendor of it less
sumptuous; or else this conduct must be attributed to the moderation of
the man, who, in the midst of universal license, yet was contented with
a plain and decent, rather than with a magnificent style of living.
Unless, perhaps, on account of the excellence of the workmanship, the
silver was more valuable than gold: as it is manifest from secular
history, that the workmanship has often been more expensive than the
material itself. It is, however, probable, that Joseph was sparing in
domestic splendor, for the sake of avoiding envy. For unless he had
been prudently on his guard, a contention would have arisen between him
and the courtiers, resulting from a spirit of emulation. Moreover, he
commands the cup to be enclosed in Benjamin's sack, in order that he
might claim him as his own, when convicted of the theft, and might send
the rest away: however, he accuses all alike, as if he knew not who
among them had committed the crime. And first, he reproves their
ingratitude, because, when they had been so kindly received, they made
the worst possible return; next, he contends that the crime was
inexpiable, because they had stolen what was most valuable to him;
namely, the cup in which he was accustomed both to drink and to divine.
And he does this through his steward, whom he had not trained to acts
of tyranny and violence. Whence I infer, that the steward was not
altogether ignorant of his master's design.
5. Whereby indeed, he divineth [171] This clause is variously
expounded. For some take it as if Joseph pretended that he consulted
soothsayers in order to find out the thief. Others translate it, "by
which he has tried you, or searched you out;" others, that the stolen
cup had given Joseph an unfavorable omen. The genuine sense seems to me
to be this: that he had used the cup for divinations and for magical
arts; which, however, we have said, he feigned, for the sake of
aggravating the charge brought against them. But the question arises,
how does Joseph allow himself to resort to such an expedient? For
besides that it was sinful for him to profess augury; he vainly and
unworthily transfers to imaginary deities the honor due only to divine
grace. On a former occasion, he had declared that he was unable to
interpret dreams, except so far as God should suggest the truth to him;
now he obscures this entire ascription of praise to divine grace; and
what is worse, by boasting that he is a magician rather than
proclaiming himself a prophet of God, he impiously profanes the gift of
the Holy Spirit. Doubtless, in this dissimulation, it is not to be
denied, that he sinned grievously. Yet I think that, at the first, he
had endeavored, by all means in his power, to give unto God his due
honor; and it was not his fault that the whole kingdom of Egypt was
ignorant of the fact that he excelled in skill, not by magical arts,
but by a celestial gift. But since the Egyptians were accustomed to the
illusions of the magicians, this ancient error so prevailed, that they
believed Joseph to be one of them; and I do not doubt that this rumor
was spread abroad among the people, although contrary to his desire and
intention. Now Joseph, in feigning himself to be a stranger to his
brethren, combines many falsehoods in one, and takes advantage of the
prevailing vulgar opinion that he used auguries. Whence we gather, that
when any one swerves from the right line, he is prone to fall into
various sins. Wherefore, being warned by this example, let us learn to
allow ourselves in nothing except what we know is approved by God. But
especially must we avoid all dissimulation, which either produces or
confirms mischievous impostures. Besides, we are warned, that it is not
sufficient for any one to oppose a prevailing vice for a time; unless
he add constancy of resistance, even though the evil may become
excessive. For he discharges his duty very defectively, who, having
once testified that he is displeased with what is evil, afterwards, by
his silence or connivance, gives it a kind of assent.
7. And they said unto him. The sons of Jacob boldly excuse themselves,
because a good conscience gives them confidence. They also argue from
the greater to the less: for they contend, that their having
voluntarily brought back the money, which they might with impunity have
applied to their own use, was such a proof of their honesty, as to make
it incredible that they should have been so blinded by a little gain,
as to bring upon themselves the greatest disgrace, together with
immediate danger of their lives. They, therefore, declared themselves
ready to submit to any punishment, if they were found guilty of the
theft. When the cup was discovered in Benjamin's sack, Moses does not
relate any of their complaints; but only declares, that they testified
the most bitter grief by rending their garments. I do not doubt that
they were struck dumb by the unexpected result; for they were
confounded, not only by the magnitude of their grief, but by perceiving
themselves to be obnoxious to punishment, for that of which their
conscience did not accuse them. Therefore, when they come into the
presence of Joseph, they confess the injury, not because they
acknowledge that the crime has been committed by them, but because
excuse would be of no avail; as if they would say, "It is of no use to
deny a thing which is manifest in itself." In this sense, they say that
their iniquity has been found out by God; because, although they had
some secret suspicion of fraud, thinking that this had been a
contrivance for the purpose of bringing an unjust charge against them,
they choose rather to trace the cause of their punishment to the secret
judgment of God. [172] Some interpreters believe that they here
confessed their crime committed against Joseph; but that opinion is
easily refuted, because they constantly affirm that he had been torn by
a wild beast, or had perished by some accident. Therefore, the more
simple meaning is that which I have adduced; that although the truth of
the fact is not apparent, yet they are punished by God as guilty
persons. They do not, however, speak hypocritically; but being troubled
and astonished in their perplexed affairs, there is nothing left for
them but the consciousness that this punishment is inflicted by the
secret judgment of God. And I wish that they who, when smitten by the
rod of God, do not immediately perceive the cause, would adopt the same
course; and when they find that men are unjustly incensed against them,
would recall to mind the secret judgments of God, by which it becomes
us to be humbled. Moreover, whereas Judah speaks in the name of them
all, we may hence infer, that he had already obtained precedence among
his brethren. And Moses exhibits him as their head and chief, when he
expressly states that he and the rest came. For though the dignity of
primogeniture had not yet been conferred upon him, by the solemn
judgment of his father, yet it was intended for him. Certainly, in
taking the post of speaker for the rest, his authority appears in his
language. Again, it is necessary to recall to memory, in reference to
the language of Joseph, what I have before said, that although at first
he had endeavored to ascribe the glory to God, he now sins in
pretending that he is a soothsayer or diviner. Some, to extenuate the
fault, say that the allusion is, not to the art of augury, but to his
skill in judging; there is, however, no need to resort to forced
expositions for the sake of excusing the man; for he speaks according
to the common understanding of the multitude, and thus foolishly
countenances the received opinion.
16. Behold, we are my lord's servants. They had before called
themselves servants through modesty; now they consign themselves over
to him as slaves. But in the case of Benjamin they plead for a
mitigation of the severity of the punishment; and this is a kind of
entreaty, that he might not be capitally punished, as they had agreed
to, at the first. [173]
17. God forbid that I should do so [174] If Joseph intended to retain
Benjamin alone, and to dismiss the others, he would have done his
utmost, to rend the Church of God by the worst possible dissension. But
I have previously shown (what may also be elicited from the context)
that his design was nothing else than to pierce their hearts more
deeply. He must have anticipated great mischief, if he had perceived
that they did not care for their brother: but the Lord provided against
this danger, by causing the earnest apology of Judah not only to soften
his mind, but even to draw forth tears and weeping in profusion.
18. Let thy servant, I pray thee, speak a word. Judah suppliantly asks
that leave may be given him to speak, because his narrative was about
to be prolix. And whereas nobles are offended, and take it angrily, if
any address them with too great familiarity, Judas begins by declaring
that he is not ignorant of the great honor which Joseph had received in
Egypt, for the purpose of showing that he was becoming bold, not
through impertinence, but through necessity. Afterwards he recites in
what manner he and his brethren had departed from their father. There
are two principal heads of his discourse; first, that they should be
the means of bringing a sorrow upon their father which would prove
fatal; and secondly, that he had bound himself individually, by
covenant, to bring the youth back. With respect to the grief of his
father, it is a sign of no common filial piety, that he wished himself
to be put in Benjamin's place, and to undergo perpetual exile and
servitude, rather than convey to the miserable old man tidings which
would be the cause of his destruction. He proves his sincerity by
offering himself as a surety, in order that he may liberate his
brother. Because cht' (chata) among the Hebrews, sometimes signifies to
be in fault, and sometimes to be under penalty; some translate the
passage, "I shall have sinned against my father;" or, "I shall be
accused of sin;" while others render it, "I shall be deemed guilty,
because he will complain of having been deceived by my promise." The
latter sense is the more appropriate, because, truly, he would not
escape disgrace and censure from his father, as having cruelly betrayed
a youth committed to his care.
__________________________________________________________________
[171] "Jamblichus, in his book on Egyptian mysteries, mentions the
practice of divining by cups. That this superstition, as well as many
others, has continued even to modern times, is shown by a remarkable
passage in Norden's Travels. When the author, with his companions, had
arrived at Dorri, the most remote extremity of Egypt, or rather in
Nubia, were they were able to deliver themselves from a perilous
condition, only through great presence of mind, they sent one of their
company to a malicious and powerful Arab, to threaten him. He answered
them, I know what sort of people you are. I have consulted my cup, and
found in it, that you are from a people of whom one of our prophets has
said, There will come Franks under every kind of pretense to spy out
the land. They will bring with them a great multitude of their
countrymen, to conquer the country and to destroy all the people.'" --
Egypt and the Books of Moses. p. 40. -- Ed.
[172] See verse 16.
[173] On the whole of this verse, Dr. A. Clarke remarks, "No words can
more strongly mark confusion and peturbation of mind. They no doubt all
thought that Benjamin had actually stolen the cup." He also thinks it
probable that this very cup had been used by Benjamin at the dinner. --
Ed.
[174] "God forbid" is an expression frequently used by our translators,
both in the Old and New Testament, where the name of God does not occur
in the original. The term here used as the same meaning as Absit in
Latin, and Me genoito in Greek. Literally this passage would read, "Far
be it from me to do so." See also verse 7. -- Ed
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CHAPTER 45.
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Genesis 45:1-28
1. Then Joseph could not refrain himself before all them that stood by
him; and he cried, Cause every man to go out from me. And there stood
no man with him, while Joseph made himself known unto his brethren.
1. Tunc non potuit Joseph se comprimere coram omnibus, qui stabant
juxta se, et clamavit, Educite omnem virum a me: et non stetit quisquam
cum eo, quando patefecit se Joseph fratribus suis.
2. And he wept aloud: and the Egyptians and the house of Pharaoh heard.
2. Et emisit vocem suam cum fletu: et audierunt Aegyptii, audivit et
domus Pharaonis.
3. And Joseph said unto his brethren, I am Joseph; doth my father yet
live? And his brethren could not answer him; for they were troubled at
his presence.
3. Dixit autem Joseph fratribus suis, Ego sum Joseph, num adhue vivit
pater meus? Et non potuerunt fratres ejus respondere ei: quia territi
erant a facie ejus.
4. And Joseph said unto his brethren, Come near to me, I pray you. And
they came near. And he said, I am Joseph your brother, whom ye sold
into Egypt.
4. Et dixit Joseph fratribus suis, Accedite quaeso ad me. Et
accesserunt. Et dixit, Ego sum Joseph frater vester, quem vendidistis
in Aegyptum.
5. Now therefore be not grieved, nor angry with yourselves, that ye
sold me hither: for God did send me before you to preserve life.
5. Et nune ne dolore afficiamini, et ne sit ira in oculis vestris quod
vendideritis me hue: nam propter vitam misit me Deus ante vos.
6. For these two years hath the famine been in the land: and yet there
are five years, in the which there shall neither be earing nor harvest.
6. Jam enim duo anni famis fuerunt in medio terrae, et adhuc quinque
anni sunt, in quibus non erit aratio et messis.
7. And God sent me before you to preserve you a posterity in the earth,
and to save your lives by a great deliverance.
7. Et misit me Deus ante vos, ut ponam vobis reliquias in terra: et ut
vivificem vos evasione vagna.
8. So now it was not you that sent me hither, but God: and he hath made
me a father to Pharaoh, and lord of all his house, and a ruler
throughout all the land of Egypt.
8. Nune itaque non vos misistis me huc, sed Deus: et posuit me in
patrem Pharaoni, et in dominum toti domui ejus, et dominatorem in tota
terra Aegypti.
9. Haste ye, and go up to my father, and say unto him, Thus saith thy
son Joseph, God hath made me lord of all Egypt: come down unto me,
tarry not:
9. Festinate, et ascendite ad patrem meum, et dicite ei, Sic dicit
filius tuus Joseph, Posuit me Deus in dominum toti Aegypto, descende ad
me, ne stes.
10. And thou shalt dwell in the land of Goshen, and thou shalt be near
unto me, thou, and thy children, and thy children's children, and thy
flocks, and thy herds, and all that thou hast:
10. Et habitabis in terra Gosen, et eris propinquus mihi, tu et filii
tui, et filii filorum tuorum, et pecudes tuae, et boves tui, et omnia
quae sunt tibi.
11. And there will I nourish thee; for yet there are five years of
famine; lest thou, and thy household, and all that thou hast, come to
poverty.
11. Et alam to ibi, quia adhuc quinque anni famis sunt: ne forte inopia
vel egestate conficiaris tu et domus tua, et omne quod est tibi.
12. And, behold, your eyes see, and the eyes of my brother Benjamin,
that it is my mouth that speaketh unto you.
12. Et ecce, oculi vestri vident et oculi fratris mei Benjamin, quod os
meum loquitur ad vos.
13. And ye shall tell my father of all my glory in Egypt, and of all
that ye have seen; and ye shall haste and bring down my father hither.
13. Nuntiate autem patri meo omnem gloriam meam in Aegypto, et omnia
quae vidistis: et festinate, et descendere facite patrem meum huc.
14. And he fell upon his brother Benjamin's neck, and wept; and
Benjamin wept upon his neck.
14. Et jactavit se super collum Benjamin fratris sui, et flevit:
Benjamin quoque flevit super collum ejus.
15. Moreover he kissed all his brethren, and wept upon them: and after
that his brethren talked with him.
15. Et osculatus est omnes fratres suos, et flevit super eos, et postea
loquuti sunt fratres ejus cum eo.
16. And the fame thereof was heard in Pharaoh's house, saying, Joseph's
brethren are come: and it pleased Pharaoh well, and his servants.
16. Et vox audita est in domo Pharaonis, dicendo, Venerunt fratres
Joseph, et placuit in oculis Pharaonis, et in oculis servorum ejus.
17. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye;
lade your beasts, and go, get you unto the land of Canaan;
17. Et dixit Pharao ad Joseph, Die fratribus tuis, Hoc facite, onerate
jumenta vestra, et ite, ingredimini terram Chenaan.
18. And take your father and your households, and come unto me: and I
will give you the good of the land of Egypt, and ye shall eat the fat
of the land.
18. Et capite patrem vestrum, et familias vestras, et venite ad me: et
dabo vobis bonum terrae Aegypti, et comedetis pinguedinem terrae.
19. Now thou art commanded, this do ye; take you wagons out of the land
of Egypt for your little ones, and for your wives, and bring your
father, and come.
19. Et tu jussus es, Hoc facite, capite vobis de terra Aegypti currus
pro parvulis vestris, et pro uxoribus vestris: et tollite patrem
vestrum, et venite.
20. Also regard not your stuff; for the good of all the land of Egypt
is yours.
20. Et oculus vester ne parcat supellectili vestrae: quia bonum omnis
terrae Aegypti vestrum erit.
21. And the children of Israel did so: and Joseph gave them wagons,
according to the commandment of Pharaoh, and gave them provision for
the way.
21. Fecerunt ergo sic filii Israel, et dedit eis Joseph currus juxta
sermonem Pharaonis, et dedit eis escam pro itinere.
22. To all of them he gave each man changes of raiment; but to Benjamin
he gave three hundred pieces of silver, and five changes of raiment.
22. Omnibus ipsis dedit unicuique mutatorias vestes, et ipsi Benjamin
dedit trecentos argenteos, et quinque mutatorias vestes.
23. And to his father he sent after this manner; ten asses laden with
the good things of Egypt, and ten she asses laden with corn and bread
and meat for his father by the way.
23. Patri autem suo misit secundum hoc, decem asinos ferentes de bono
Aegypti, et decem asinas ferentes frumentum, et panem, et escam patri
suo pro itinere.
24. So he sent his brethren away, and they departed: and he said unto
them, See that ye fall not out by the way.
24. et dimisit fratres suos, et abierunt, et dixit ad eos, Ne
tumultuemini in via.
25. And they went up out of Egypt, and came into the land of Canaan
unto Jacob their father,
25. At ascenderunt ex Aegypto, et venerunt in terram Chenaan, ad
Jahacob patrem suum.
26. And told him, saying, Joseph is yet alive, and he is governor over
all the land of Egypt. And Jacob's heart fainted, for he believed them
not.
26. Et nuntiaverunt ei, dicendo, Adhuc Joseph vivit: et quod ipse
dominaretur in omni terra Aegypti: et dissolutum est cor ejus, euia non
credebat eis.
27. And they told him all the words of Joseph, which he had said unto
them: and when he saw the wagons which Joseph had sent to carry him,
the spirit of Jacob their father revived:
27. Et retulerunt ei omnia verba Joseph, quae loquutus fuerat ad eos:
et vidit currus, quos miserat Joseph ut ferrent eum, et revixit
spiritus Jahacob patris eorum.
28. And Israel said, It is enough; Joseph my son is yet alive: I will
go and see him before I die.
28. Et dixit Israel, Sufficit, adhuc Joseph filius meus vivit: ibo, et
videbo eum, antequam moriar.
1. Then Joseph could not refrain himself [175] Moses relates in this
chapter the manner in which Joseph made himself known to his brethren.
In the first place, he declares, that Joseph had done violence to his
feelings, as long as he presented to them an austere and harsh
countenance. At length the strong fraternal affection, which he had
suppressed during the time that he was breathing severe threatening,
poured itself forth with more abundant force: whence it appears that
nothing severe or cruel had before been harbored in his mind. And
whereas it thus bursts forth in tears, this softness or tenderness is
more deserving of praise than if he had maintained an equable temper.
Therefore the stoics speak foolishly when they say, that it is an
heroic virtue not to be touched with compassion. Had Joseph stood
inflexible, who would not have pronounced him to be a stupid, or
iron-hearted man? But now, by the vehemence of his feelings, he
manifests a noble magnanimity, as well as a divine moderation; because
he was so superior both to anger and to hatred, that he ardently loved
those who had wickedly conspired to effect his ruin, though they had
received no injury from him. He commands all men to depart, not because
he was ashamed of his kindred, (for he does not afterwards dissemble
the fact that they were his brethren, and he freely permits the report
of it to be carried to the king's palace,) but because he is
considerate for their feelings, that he might not make known their
detestable crime to many witnesses. And it was not the smallest part of
his clemency, to desire that their disgrace should be wholly buried in
oblivion. We see, therefore, that witnesses were removed, for no other
reason than that he might more freely comfort his brethren; for he not
only spared them, by not exposing their crime; but when shut up alone
with them, he abstained from all bitterness of language, and gladly
administered to them friendly consolation.
3. I am Joseph. Although he had given them the clearest token of his
mildness and his love, yet, when he told them his name, they were
terrified, as if he had thundered against them: for while they revolve
in their minds what they have deserved, the power of Joseph seems so
formidable to them, that they anticipate nothing for themselves but
death. When, however, he sees them overcome with fear, he utters no
reproach, but only labors to calm their perturbation. Nay, he continues
gently to soothe them, until he has rendered them composed and
cheerful. By this example we are taught to take heed lest sadness
should overwhelm those who are truly and seriously humbled under a
sense of shame. So long as the offender is deaf to reproofs, or
securely flatters himself, or wickedly and obstinately repels
admonitions, or excuses himself by hypocrisy, greater severity is to be
used towards him. But rigor should have its bounds, and as soon as the
offender lies prostrate, and trembles under the sense of his sin, let
that moderation immediately follow which may raise him who is cast
down, by the hope of pardon. Therefore, in order that our severity may
be rightly and duly attempered, we must cultivate this inward affection
of Joseph, which will show itself at the proper time.
4. Come near to me, I pray you. This is more efficacious than any mere
words, that he kindly invites them to his embrace. Yet he also tries to
remove their care and fear by the most courteous language he can use.
He so attempers his speech, indeed, that he mildly accuses, and again
consoles them; nevertheless, the consolation greatly predominates,
because he sees that they are on the point of desperation, unless he
affords them timely relief. Moreover, in relating that he had been
sold, he does not renew the memory of their guilt, with the intention
of expostulating with them; but only because it is always profitable
that the sense of sin should remain, provided that immoderate terror
does not absorb the unhappy man, after he has acknowledged his fault.
And whereas the brethren of Joseph were more than sufficiently
terrified, he insists the more fully on the second part of his purpose;
namely, that he may heal the wound. This is the reason why he repeats,
that God had sent him for their preservation; that by the counsel of
God himself he had been sent beforehand into Egypt to preserve them
alive; and that, in short, he had not been sent into Egypt by them, but
had been led thither by the hand of God. [176]
8. So now, it was not you that sent me hither. This is a remarkable
passage, in which we are taught that the right course of events is
never so disturbed by the depravity and wickedness of men, but that God
can direct them to a good end. We are also instructed in what manner
and for what purpose we must consider the providence of God. When men
of inquisitive minds dispute concerning it, they not only mingle and
pervert all things without regard to the end designed, but invent every
absurdity in their power, in order to sully the justice of God. And
this rashness causes some pious and moderate men to wish this portion
of doctrine to be concealed from view; for as soon as it is publicly
declared that God holds the government of the whole world, and that
nothing is done but by his will and authority, they who think with
little reverence of the mysteries of God, break forth into various
questions, not only frivolous but injurious. But, as this profane
intemperance of mind is to be restrained, so a just measure is to be
observed on the other hand, lest we should encourage a gross ignorance
of those things which are not only made plain in the word of God, but
are exceedingly useful to be known. Good men are ashamed to confess,
that what men undertake cannot be accomplished except by the will of
God; fearing lest unbridled tongues should cry out immediately, either
that God is the author of sin, or that wicked men are not to be accused
of crime, seeing they fulfill the counsel of God. But although this
sacrilegious fury cannot be effectually rebutted, it may suffice that
we hold it in detestation. Meanwhile, it is right to maintain, what is
declared by the clear testimonies of Scripture, that whatever men may
contrive, yet, amidst all their tumult, God from heaven overrules their
counsels and attempts; and, in short, does, by their hands, what he has
himself decreed. Good men, who fear to expose the justice of God to the
calumnies of the impious, resort to this distinction, that God wills
some things, but permits others to be done. As if, truly, any degree of
liberty of action, were he to cease from governing, would be left to
men. If he had only permitted Joseph to be carried into Egypt, he had
not ordained him to be the minister of deliverance to his father Jacob
and his sons; which he is now expressly declared to have done. Away,
then, with that vain figment, that, by the permission of God only, and
not by his counsel or will, those evils are committed which he
afterwards turns to a good account. I speak of evils with respect to
men, who propose nothing else to themselves but to act perversely. And
as the vice dwells in them, so ought the whole blame also to be laid
upon them. But God works wonderfully through their means, in order
that, from their impurity, he may bring forth his perfect
righteousness. This method of acting is secret, and far above our
understanding. Therefore it is not wonderful that the licentiousness of
our flesh should rise against it. But so much the more diligently must
we be on our guard, that we do not attempt to reduce this lofty
standard to the measure of our own littleness. Let this sentiment
remain fixed with us, that while the lust of men exults, and
intemperately hurries them hither and thither, God is the ruler, and,
by his secret rein, directs their motions whithersoever he pleases. At
the same time, however, it must also be maintained, that God acts so
far distinctly from them, that no vice can attach itself to his
providence, and that his decrees have no affinity with the crimes of
men. Of which mode of procedure a most illustrious example is placed
before our eyes in this history. Joseph was sold by his brethren; for
what reason, but because they wished, by any means whatever, to ruin
and annihilate him? The same work is ascribed to God, but for a very
different end; namely, that in a time of famine the family of Jacob
might have an unexpected supply of food. Therefore he willed that
Joseph should be as one dead, for a short time, in order that he might
suddenly bring him forth from the grave, as the preserver of life.
Whence it appears, that although he seems, at the commencement, to do
the same thing as the wicked; yet there is a wide distance between
their wickedness and his admirable judgment. Let us now examine the
words of Joseph. For the consolation of his brethren he seems to draw
the veil of oblivion over their fault. But we know that men are not
exempt from guilt, although God may, beyond expectation, bring what
they wickedly attempt, to a good and happy issue. For what advantage
was it to Judas that the redemption of the world proceeded from his
wicked treachery? Joseph, however, though he withdraws, in some degree,
the minds of his brethren from a consideration of their own guilt,
until they can breathe again after their immoderate terror, neither
traces their fault to God as its cause, nor really absolves them from
it; as we shall see more clearly in the last chapter (Genesis 44:1.)
And doubtless, it must be maintained, that the deeds of men are not to
be estimated according to the event, but according to the measure in
which they may have failed in their duty, or may have attempted
something contrary to the Divine command, and may have gone beyond the
bounds of their calling. Someone, for instance, has neglected his wife
or children, and has not diligently attended to their necessities; and
though they do not die, unless God wills it, yet the inhumanity of the
father, who wickedly deserted them when he ought to have relieved them,
is not screened or excused by this pretext. Therefore, they whose
consciences accuse them of evil, derive no advantage from the pretense
that the providence of God exonerates them from blame. But on the other
hand, whenever the Lord interposes to prevent the evil of those who
desire to injure us, and not that only, but turns even their wicked
designs to our good; he subdues, by this method, our carnal affections,
and renders us more just and placable. Thus we see that Joseph was a
skillful interpreter of the providence of God, when he borrowed from it
an argument for granting forgiveness to his brethren. The magnitude of
the crime committed against him might so have incensed him as to cause
him to burn with the desire of revenge: but when he reflects that their
wickedness had been overruled by the wonderful and unwonted goodness of
God, forgetting the injury received, he kindly embraces the men whose
dishonor God had covered with his grace. And truly charity is ingenious
in hiding the faults of brethren, and therefore she freely applies to
this use anything which may tend to appease anger, and to set enmities
at rest. Joseph also is carried forward to another view of the case;
namely, that he had been divinely chosen to help his brethren. Whence
it happens, that he not only remits their offense, but that, from an
earnest desire to discharge the duty enjoined upon him, he delivers
them from fear and anxiety as well as from want. This is the reason why
he asserts that he was ordained to "put for them a remnant," [177] that
is, to preserve a remaining seed, or rather to preserve them alive, and
that by an excellent and wonderful deliverance. In saying that he is a
father to Pharaoh, he is not carried away with empty boasting as vain
men are wont to be; nor does he make an ostentatious display of his
wealth; but he proves, from an event so great and incredible, that he
had not obtained the post he occupied by accident, nor by human means;
but rather that, by the wonderful counsel of God, a lofty throne had
been raised for him, from which he might succor his father and his
whole family.
9. Thus saith thy son Joseph. In giving this command, he shows that he
spoke of his power in order to inspire his father with stronger
confidence. We know how dilatory old men are; and, besides, it was
difficult to tear holy Jacob away from the inheritance which was
divinely promised to him. Therefore Joseph, having pointed out the
necessity for the step, declares what a desirable relief the Lord had
offered. It may, however, be asked, why the oracle did not occur to
their minds, concerning which they had been instructed by their
fathers, namely, that they should be strangers and servants in a
strange land. (Genesis 15:13.) For it seems that Joseph here promises
nothing but mere pleasures, as if no future adversity was to be
apprehended. But though nothing is expressly declared on this point by
Moses, yet I am induced, by a probable conjecture, to believe that
Jacob was not forgetful of the oracle. For, unless he had been retained
by some celestial chain, he never could have remained in Egypt after
the expiration of the time of scarcity. For by remaining there
voluntarily, he would have appeared to cast away the hope of the
inheritance promised him by God. Seeing, then, that he does not provide
for his return into the land of Canaan, but only commands his corpse to
be carried thither; nor yet exhorts his sons to a speedy return, but
suffers them to settle in Egypt; he does this, not from indolence, or
because he is allured by the attractions of Egypt, or has become weary
of the land of Canaan; but because he is preparing himself and his
offspring to bear that tyranny, concerning which he had been forewarned
by his father Isaac. Therefore he regards it as an advantage that, at
his first coming, he is hospitably received; but, in the meantime, he
revolves in his mind what had been spoken to Abraham.
16. And the fame thereof was heard in Pharaoh's house. What Moses now
relates, was prior in the order of events. For before Joseph sent for
his father, the report of the coming of his brethren had reached the
palace. And Joseph would not have promised so confidently a home to his
brethren in Egypt, except by the king's permission. What, therefore,
Moses had before briefly alluded to, he now more fully explains;
namely, that the king, with a ready and cheerful mind, declared his
high esteem for Joseph, in freely offering to his father and brethren,
the most fertile part of Egypt for their dwelling. And from another
statement of Moses it appears that, as long as he lived, the Israelites
were treated with clemency and kindness. For, in Exodus 1:8, the
commencement of the tyranny and cruelty is said to have been made by
his successor, to whom Joseph was unknown.
22. And to all of them he gave each man changes of raiment. That he
furnishes his brethren with supplies for their journey is not
wonderful: but to what purpose was it that he loaded them with money
and garments, seeing they would so soon return? I, indeed, do not doubt
that he did it on account of his father and the wives of his brethren,
in order that they might have less reluctance to leave the land of
Canaan. For he knew that his message would scarcely be believed, unless
some manifest tokens of its truth were presented. It might also be,
that he not only endeavored to allure those who were absent, but that
he also wished to testify, more and more, his love towards his
brethren. But the former consideration has more weight with me, because
he took greater care in furnishing Benjamin than the rest. Jerome has
translated the expression, "changes of raiment," by "two robes," and
other interpreters, following him, expound it as meaning "different
kinds of garments." I know not whether this be solid. I rather suppose
they were elegant garments, such as were used at nuptials and on festal
days; for I think that constant custom was silently opposed to this
variety of dress.
24. See that ye fall not out by the way. Some explain the passage as
meaning, that Joseph asks his brethren to be of tranquil mind, and not
to disturb themselves with needless fear; he rather exhorts them,
however, to mutual peace. For, since the word rgz (ragaz) sometimes
signifies to tremble or be afraid, and sometimes, to make a tumult, the
latter sense is the more appropriate: for we know that the children of
God are not only easily appeased, if any one has injured them, but that
they also desire others should live together in concord. Joseph was
pacified towards his brethren; but at the same time he admonishes them
not to stir up any strife among themselves. For there was reason to
fear lest each, in attempting to excuse himself, should try to lay the
blame on others, and thus contention would arise. We ought to imitate
this kindness of Joseph; that we may prevent, as much as possible,
quarrels and strifes of words; for Christ requires of his disciples,
not only that they should be lovers of peace, but also that they should
be peace-makers. Wherefore, it is our duty to remove, in time, all
matter and occasion of strife. Besides, we must know, that what Joseph
taught his brethren, is the command of the Spirit of God to us all;
namely, that we should not be angry with each other. And because it
generally happens that, in faults common to different parties, one
maliciously accuses another; let each of us learn to acknowledge and
confess his own fault, lest altercations should end in combats.
26. And Jacob's heart fainted. We know that some persons have fainted
with sudden and unexpected joy. Therefore, certain interpreters suppose
that the heart of Jacob was, in a sense, suffocated, as if seized by a
kind of ecstatic stupor. But Moses assigns a different cause; namely,
that not having confidence in his sons, he was agitated between hope
and fear. And we know, that they who are held in suspense, by hearing
some incredible message, are struck with torpor, as if they were
lifeless. It was not, therefore, a simple affection of joy, but a
certain mingled perturbation which shook the mind of Jacob. Therefore,
Moses shortly after says, that his spirit revived; when he, having
returned to himself, and being composed in mind, believed that which he
had heard to be true. And he shows that his love towards Joseph had not
languished through length of time, inasmuch as he set no value upon his
own life, except so far as it would permit him to enjoy a sight of
Joseph. He had before assigned to himself continual sorrow, even to the
grave; but now he declares that he shall have a joyful death.
__________________________________________________________________
[175] The division of chapters in this place is singularly unhappy. It
interrupts one of the most touching scenes recorded in the sacred
volume, just in the middle. It separates the irresistible appeal of
Judah to the feelings of Joseph from its immediate and happy effect. In
the Hebrew Bible, the section commences with Judah's address, and no
break is made where this chapter commences; so that the whole is given
as one continuous narrative. -- Ed.
[176] Only two years of the famine had now elapsed, and there were yet
five years in which there should be "neither earing nor harvest," so
that this was indeed but the commencement of the grievous suffering to
which Jacob's family would have been exposed, but for the extraordinary
interposition of Divine providence in their favor. The word earing is
an obsolete Saxon term by which our translators have rendered the
Hebrew word chrys, (charish,) which means ploughing, or preparing the
ground for seed. -- Ed
[177] Ver. 7. Ut ponam vobis reliquias in terra. "To preserve you a
posterity," (or, as in the margin,) "to put for you a remnant" in the
earth. -- English translation. -- Ed.
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CHAPTER 46.
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Genesis 46:1-34
1 And Israel took his journey with all that he had, and came to
Beersheba, and offered sacrifices unto the God of his father Isaac.
1. Itaque profects est Israel, et quaecunque habebat, et venit in
Beersebah, et sacrificavit sacrificia Deo patris sui Ishac.
2 And God spake unto Israel in the visions of the night, and said,
Jacob, Jacob. And he said, Here am I.
2. Et dixit Deus ad Israel in visi onibus noctis, dixit inquam, Jahacob
Jahacob. Ille respondit, Ecce, adsum.
3 And he said, I am God, the God of thy father: fear not to go down
into Egypt; for I will there make of thee a great nation:
3. Et dixit, Ego sum Deus, Deus patris tui: ne timeas descendere in
Aegyptum: quia in gentem magnam ponam to ibi.
4 I will go down with thee into Egypt; and I will also surely bring
thee up again: and Joseph shall put his hand upon thine eyes.
4. Ego descendam tecum in Aegyptum, et ego ascendere etiam to faciam
ascendendo: Joseph quoque ponet manum suam super oculos tuos.
5 And Jacob rose up from Beersheba: and the sons of Israel carried
Jacob their father, and their little ones, and their wives, in the
wagons which Pharaoh had sent to carry him.
5. Postea surrexit Jahacob de Beersebah, et sustulerunt filii Israel
Jahacob patrem suum, et parvulos suos, et uxores super currus, quos
miserat Pharao ad ferendum eum.
6 And they took their cattle, and their goods, which they had gotten in
the land of Canaan, and came into Egypt, Jacob, and all his seed with
him:
6. Et ceperunt pecudes suas, et substantiam quam acquisierant in terra
Chenaan: veneruntque in Aegyptum Jahacob, et omne semen ejus cum ipso:
7 His sons, and his sons' sons with him, his daughters, and his sons'
daughters, and all his seed brought he with him into Egypt.
7. Eilii ejus, et filii filiorum ejus cum eo, filiae ejus, et filiae
filiorum ejus: et omne semen suum deduxit secum in Aegyptum.
8 And these are the names of the children of Israel, which came into
Egypt, Jacob and his sons: Reuben, Jacob's firstborn.
8. Haec sunt autem nomina filiorum Israel, qui ingressi sunt in
Aegyptum, Jahacob et filii ejus: primogentus Jahacob, Reuben.
9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.
9. Et filii Reuben, Hanoeh, et Phallu, et Hesron, et Charmi.
10 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and
Zohar, and Shaul the son of a Canaanitish woman.
10. Filii vero Simhon, Jemuel, et Jamin, et Ohad, et Jachin, et Sohar,
et Saul filius Chenaanitidis.
11 And the sons of Levi; Gershon, Kohath, and Merari.
11. Filii Levi, Gerson, Cehath, et Merari.
12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and
Zerah: but Er and Onan died in the land of Canaan. And the sons of
Pharez were Hezron and Hamul.
12. Filii Jehudah, Her, et Onam, et Selah, et Peres, et Zerah: et
mortuus est Her et Onam in terra Chenaan. Fuerunt autem filii Peres,
Hesron, et Hamul.
13 And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.
13. Et filii Issachar, Tholah, et Puvah, et Job, et Simron.
14 And the sons of Zebulun; Sered, and Elon, and Jahleel.
14. Filii vero Zebulon, Sered, et Elon, et Jahleel.
15 These be the sons of Leah, which she bare unto Jacob in Padanaram,
with his daughter Dinah: all the souls of his sons and his daughters
were thirty and three.
15. Isti sunt filii Leah, quos peperit ipsi Jahacob in Padan Aram, et
Dinah filiam ejus: emnes animae filiorum ejus, et filiarum ejus fuerunt
triginta et tres.
16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and
Arodi, and Areli.
16. Filii autem Gad, Siphion et Hagghi, Suni et Esbon, Heri et Arodi,
et Areli.
17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and
Serah their sister: and the sons of Beriah; Heber, and Malchiel.
17. Et filii Aser, Imnah, et Isvah, et Isvi, et Berbihah, et Serah
soror eorum. Filii vero Berihah, Heber et Malchiel.
18 These are the sons of Zilpah, whom Laban gave to Leah his daughter,
and these she bare unto Jacob, even sixteen souls.
18. Isti sunt filii Zilpah, quam dedit Laban Leah filiae suae, et
peperit istos ipsi Jahacob, sedecim animas.
19 The sons of Rachel Jacob's wife; Joseph, and Benjamin.
19. Filii Rachel uxoris Jahacob, Joseph et Benjamin.
20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim,
which Asenath the daughter of Potipherah priest of On bare unto him.
20. Nati sunt autem ipsi Joseph in terra Aegypti, quos peperit ei
Asenath filia Poti -- pherah principis On, Menasseh et Ephriam.
21 And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera,
and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.
21. Filii vero Benjamin, fuerunt Belah, et Becher, et Asbel, Gera et
Naaman, Ehi et Ros, Muppim, et Huppim, et Arde.
22 These are the sons of Rachel, which were born to Jacob: all the
souls were fourteen.
22. Isti sunt filii rachel qui nati sunt ipsi Jahacob: omnes animae,
quatuordecim.
23 And the sons of Dan; Hushim.
23. Et filii Dan, Hussim.
24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.
24. Filii Nepthali, Jahseel, et Guni, et Jeser, et Sillem.
25 These are the sons of Bilhah, which Laban gave unto Rachel his
daughter, and she bare these unto Jacob: all the souls were seven.
25. Isti sunt filii Bilhah, quam dedit Laban Rachel filiae suae, et
peperit istos ipsi Jahacob: omnes animae septem.
26 All the souls that came with Jacob into Egypt, which came out of his
loins, besides Jacob's sons' wives, all the souls were threescore and
six;
26. Omnes animae, quae venerunt cum Jahacob in Aegyptum, quae egressae
sunt de femore ejus, praeter uxores filiorum Jahacob, omnes, inquam,
animae fuerunt sexaginta et sex.
27 And the sons of Joseph, which were born him in Egypt, were two
souls: all the souls of the house of Jacob, which came into Egypt, were
threescore and ten.
27. Et filii Joseph, qui nati sunt ei in Aegypto, animae duae. Omnes
animae domus Jahacob, quae ingressae sunt in Aegyptum, fuerunt
septuaginta.
28 And he sent Judah before him unto Joseph, to direct his face unto
Goshen; and they came into the land of Goshen.
28. Porro Jehudah misit ante se ad Joseph ad praeparandum locum ante se
in Gosen, et venerunt in terram Gosen.
29 And Joseph made ready his chariot, and went up to meet Israel his
father, to Goshen, and presented himself unto him; and he fell on his
neck, and wept on his neck a good while.
29, Et ligavit Joseph currum suum, et ascendit in occursum Israel
patris sui in Gosen: et conspectus est ei, et jactavit se ad collum
ejus, flevitque super collum ejus adhuc.
30 And Israel said unto Joseph, Now let me die, since I have seen thy
face, because thou art yet alive.
30. Et dixit Israel ad Joseph, Moriar hac vice, postquam vidi faciem
tuam: adhuc enim tu vivis.
31 And Joseph said unto his brethren, and unto his father's house, I
will go up, and shew Pharaoh, and say unto him, My brethren, and my
father's house, which were in the land of Canaan, are come unto me;
31. Et dixit Joseph fratribus suis, et domui patris svi, Ascendam, et
nuntiabo Pharaoni: et dicam ei. Fratres mei, et domus patris mei, qui
erant in terram Chenaan, venerunt ad me.
32 And the men are shepherds, for their trade hath been to feed cattle;
and they have brought their flocks, and their herds, and all that they
have.
32. Atque viri pastores pecudum sunt, quia viri pecuarii sunt: et
pecudes corum, et boves corum, et omnia quae erant eis, adduxerunt.
33 And it shall come to pass, when Pharaoh shall call you, and shall
say, What is your occupation?
33. Erit ergo quum vocaverit vos Pharao, et dixerit, Quod est opus
vestrum?
34 That ye shall say, Thy servants' trade hath been about cattle from
our youth even until now, both we, and also our fathers: that ye may
dwell in the land of Goshen; for every shepherd is an abomination unto
the Egyptians.
34. Decetis, Viri pecuarii fuerunt servi tui a pueritia nostra et usque
nunc, etiam nos, etiam patres nostri: ut habitetis in terra Gosen, quia
abominatio Aegyptiis est omnis pastor pecudum..
1. And Israel took his journey. Because the holy man is compelled to
leave the land of Canaan and to go elsewhere, he offers, on his
departure, a sacrifice to the Lord, for the purpose of testifying that
the covenant which God had made with his fathers was confirmed and
ratified to himself. For, though he was accustomed to exercise himself
in the external worship of God, there was yet a special reason for this
sacrifice. And, doubtless, he had then peculiar need of support, lest
his faith should fail: for he was about to be deprived of the
inheritance promised to him, and of the sight of that land which was
the type and the pledge of the heavenly country. Might it not come into
his mind that he had hitherto been deluded with a vain hope? Therefore,
by renewing the memory of the divine covenant, he applies a suitable
remedy against falling from the faith. For this reason, he offers a
sacrifice on the very boundaries of that land, as I have just said;
that we might know it to be something more than usual. And he presents
this worship to the God of his fathers, to testify that, although he is
departing from that land, into which Abraham had been called; yet he
does not thereby cut himself off from the God in whose worship he had
been educated. It was truly a remarkable proof of constancy, that when
cast out by famine into another region, so that he might not even be
permitted to sojourn in the land of which he was the lawful lord; he
yet retains, deeply impressed on his mind, the hope of his hidden
right. It was not without subjecting himself to odium that he differed
openly from other nations, by worshipping the God of his fathers. But
what profit was there in having a religion different from all others?
Seeing, then, that he does not repent of having worshipped the God of
his fathers, and that he now also perseveres in fear and reverence
towards him; we hence infer how deeply he was rooted in true piety. By
offering a sacrifice, he both increases his own strength, and makes
profession of his faith; because, although piety is not bound to
external symbols, yet he will not neglect those helps, the use of which
he has found to be, by no means, superfluous.
2. And God spake unto Israel. In this manner, God proves that the
sacrifice of Jacob was acceptable to him, and again stretches out his
hand to ratify anew his covenant. The vision by night availed for the
purpose of giving greater dignity to the oracle. Jacob indeed, inasmuch
as he was docile and ready to yield obedience to God, did not need to
be impelled by force and terror; yet, because he was a man encompassed
with flesh, it was profitable for him that he should be affected as
with the glory of a present God, in order that the word might penetrate
more effectually into his heart. It is, however, proper to recall to
memory what I have said before, that the word was joined with it;
because a silent vision would have profited little or nothing. We know
that superstition eagerly snatches at mere spectres; by which means it
presents God in a form of its own. But since no living image of God can
exist without the word, whenever God has appeared to his servants, he
has also spoken to them. Wherefore, in all outward signs, let us be
ever attentive to his voice, if we would not be deluded by the wiles of
Satan. But if those visions, in which the majesty of God shines,
require to be animated by the word, then they who obtrude signs,
invented at the will of men, upon the Church, exhibit nothing else than
the empty pomps of a profane theater. Just as in the Papacy, those
things which are called sacraments, are lifeless phantoms which draw
away deluded souls from the true God. Let this mutual connection, then,
be observed, that the vision which gives greater dignity to the word,
precedes it; and that the word follows immediately, as if it were the
soul of the vision. And there is no question that this was an
appearance of the visible glory of God, which did not leave Jacob in
suspense and hesitation; but which, by removing his doubt, firmly
sustained him, so that he confidently embraced the oracle.
3. Jacob, Jacob. The design of the repetition was to render him more
attentive. For, by thus familiarly addressing him, God more gently
insinuates himself into his mind: as, in the Scripture, he kindly
allures us, that he may prepare us to become his disciples. The
docility of the holy man appears hence, that as soon as he is persuaded
that God speaks, he replies that he is ready to receive with reverence
whatever may be spoken, to follow wheresoever he may be called, and to
undertake whatever may be commanded. Afterwards, a promise is added, by
which God confirms and revives the faith of his servant. Whereas, the
descent into Egypt was to him a sad event, he is bidden to be of good
and cheerful mind; inasmuch as the Lord would always be his keeper, and
after having increased him there to a great nation, would bring him
back again to the place, whence he now compelled him to depart. And,
indeed, Jacob's chief consolation turned on this point; that he should
not perpetually wander up and down as an exile, but should, at length,
enjoy the expected inheritance. For, since the possession of the land
of Canaan was the token of the Divine favor, of spiritual blessings,
and of eternal felicity; if holy Jacob was defrauded of this, it would
have availed him little or nothing to have riches, and all kinds of
wealth and power heaped upon him, in Egypt. The return promised him is
not, however, to be understood of his own person, but refers to his
posterity. Now, as Jacob, relying on the promise, is commanded boldly
to go down into Egypt; so it is the duty of all the pious, after his
example, to derive such strength from the grace of God, that they may
gird themselves to obey his commands. The title by which God here
distinguishes himself, is attached to the former oracles which Jacob
had received by tradition from his fathers. For why does he not rather
call himself the Creator of heaven and earth, than the God of Isaac or
of Abraham, except for this reason, that the dominion over the land of
Canaan depends on the previous covenant, which he now ratifies anew? At
the same time also, he encourages his servant by examples drawn from
his own family, lest he should cease to proceed with constancy in his
calling. For, when he had seen that his father Isaac, and had heard
that his grandfather Abraham, though long surrounded by great troubles,
never gave way to any temptations, it ill became him to be overcome by
weariness in the same course; especially since, in the act of dying,
they handed their lamp to their posterity, and took diligent care to
leave the light of their faith to survive them in their family. In
short, Jacob is taught that he must not seek, in crooked and diverse
paths, that God whom he had learned, from his childhood, to regard as
the Ruler of the family of Abraham; provided it did not degenerate from
his piety. Moreover, we have elsewhere stated how far, in this respect,
the authority of the Fathers ought to prevail. For it was not the
design of God, either that Jacob should subject himself to men, or
should approve, without discrimination, whatever was handed down from
his ancestors, -- seeing that he so often condemns in the Jews, a
foolish imitation of their fathers, -- but his design was to keep Jacob
in the true knowledge of himself.
4. And Joseph shall put his hand upon thine eyes. This clause was added
for the sake of showing greater indulgence. For though Jacob, in
desiring that, when he died, his eyes should be closed by the hand of
Joseph, showed that some infirmity of the flesh was involved in the
wish; yet God is willing to comply with it, for the sake of moderating
the grief of a fresh banishment. Moreover, we know that the custom of
closing the eyes was of the greatest antiquity; and that this office
was discharged by one most closely connected with the deceased either
by blood or affection.
5. And Jacob rose up. By using the words "rose up," Moses seems to
denote that Jacob received new vigor from the vision. For although the
former promises were not forgotten, yet the addition of the recent
memorial came most opportunely, in order that he, bearing the land of
Canaan in his heart, might endure his absence from it with equanimity.
When it is said that he took with him all that he had acquired, or
possessed in the land of Canaan, it is probable that his servants and
handmaids came together with his cattle. [178] But, on his departure,
no mention is made of them: nay, a little afterwards, when Moses
enumerates the separate heads of each tribe, he says that only seventy
souls came with him. Should any one say that Jacob had been compelled
to liberate his slaves, on account of the famine, or that he lost them
through some misfortune to us unknown, the conjecture is
unsatisfactory; for it is most incredible that he, who had been an
industrious master of a family, and had abounded in the earthly
blessings of God, should have become so entirely destitute, that not
even one little servant remained to him. It is more probable that, when
the children of Israel were themselves employed in servile works, they
were then deprived of their servants in Egypt; or, at least, a
sufficient number was not left them, to inspire them with confidence in
any enterprise. And although, in the account of their deliverance,
Moses is silent respecting their servants, yet it may be easily
gathered from other passages, that they did not depart without
servants.
8. These are the names of the children of Israel. He recounts the sons
and grandsons of Jacob, till he arrives at their full number. The
statement that there were but seventy souls, while Stephen (Acts 7:14)
adds five more, is made, I doubt not, by an error of the transcribers.
For the solution of Augustine is weak, that Stephen, by a prolepsis,
enumerates also three who afterwards were born in Egypt; for he must
then have formed a far longer catalogue. Again, this interpretation is
repugnant to the design of the Holy Spirit, as we shall hereafter see:
because the subject here treated of, is not respecting the number of
children Jacob left behind him at his death, but respecting the number
of his family on the day when he went down into Egypt. He is said to
have brought with him, or to have found there, seventy souls born unto
him, in order that the comparison of this very small number, with that
immense multitude which the Lord afterwards led forth, might the more
fully illustrate His wonderful benediction. But that the error is to be
imputed to the transcribers, is hence apparent, that with the Greek
interpreters, it has crept only into one passage, while, elsewhere,
they agree with the Hebrew reckoning. And it was easy when numerals
were signified by marks, for one passage to be corrupted. I suspect
also that this happened from the following cause, that those who had to
deal with the Scripture were generally ignorant of the Hebrew language;
so that, conceiving the passage in the Acts to be vitiated, they rashly
changed the true number. If any one, however, chooses rather to suppose
that Luke in this instance accommodated himself to the rude and
illiterate, who were accustomed to the Greek version, I do not contend
with them. [179] In the words of Moses there is, indeed, no ambiguity,
nor is there any reason why so small a matter, in which there is no
absurdity, should give us any trouble; for it is not wonderful, that,
in this mode of notation, one letter should have been put in the place
of another. It is more to the purpose, to examine wherefore this small
number of persons is recorded by Moses. For, the more improbable it
appears, that seventy men, in no lengthened space of time, should have
grown to such a multitude; so much the more clearly does the grace of
God shine forth. And this is also the reason why he so frequently
mentions this number. For it was, by no means, according to human
apprehension, a likely method of propagating the Church, that Abraham
should live childless even to old age; that, after the death of Isaac,
Jacob alone should remain; that he, being increased with a moderate
family, should be shut up in a corner of Egypt, and that there an
incredible number of people should spring up from this dry fountain.
[180] When Moses declares that Shaul, one of the sons of Simon, was
born of a Canaanitish woman, while he does not even mention the mothers
of the other sons, his intention, I doubt not, is to fix a mark of
dishonor on his race. For the holy Fathers were on their guard, not to
mix in marriage with that nation, from which they were separated by the
decree of heaven. When Moses, having put down the names of Leah's sons,
says there were thirty-three souls, whereas he has only mentioned
thirty-two; I understand that Jacob himself is to be reckoned the first
in order. The statement that he had so many sons or daughters by Leah
does not oppose this conclusion. For although, strictly speaking, his
discourse is concerning sons, yet he commences with the head of the
family. I reject the interpretation of the Hebrews, who suppose
Jochebed the mother of Moses to be included, as being overstrained. A
question suggests itself concerning the daughters, whether there were
more than two. If Dinah alone were named, it might be said that express
mention was made of her, because of the notorious fact which had
happened to her. But since Moses enumerates another female in the
progeny of Aser, I rather conjecture that these had remained unmarried,
or single; for no mention is made of those who were wives.
28. And he sent Judah before him unto Joseph. Because Goshen [181] had
been selected by Joseph as the abode of his father and his brethren,
Jacob now desires, that, on his coming, he may find the place prepared
for him: for the expression which Moses uses, implies, not that he
requires a house to be built and furnished for him, but only that he
may be permitted there to pitch his tent without molestation. For it
was necessary that some unoccupied place should be assigned him; lest,
by taking possession of the pastures or fields of the inhabitants, he
might give them an occasion for exciting a tumult.
In the meeting of Jacob with his son Joseph, Moses describes their
vehement feeling of joy, to show that the holy Fathers were not
destitute of natural affection. It must, however, be remembered that,
although the affections spring from good principles, yet they always
contract some evil, from the corrupt propensity of the flesh; and have
chiefly this fault, that they always exceed their bounds: whence it
follows, that they do not need to be eradicated, but to be kept within
due bounds.
31. I will go up and show Pharaoh. After Joseph had gone forth to meet
his father for the purpose of doing him honor, he also provides what
will be useful for him. On this account, he advises Jacob to declare
that he and all his family were keepers of cattle, to the end that he
might obtain, from the king, a dwelling-place for them, in the land of
Goshen. Now although his moderation deserves commendation on the
ground, that he usurps no authority to himself, but that, as one of the
common people, he waits the pleasure of the king: he yet may be thought
craftily to have devised a pretext, by which he might circumvent the
king. We see what he desired. Seeing that the land of Goshen was
fertile, and celebrated for its rich pastures; this advantage so
allured his mind, that he wished to fix his father there: but then,
keeping out of Pharaoh's sight the richness of the land, he puts forth
another reason; namely, that Jacob with his sons, were men held in
abomination, and that, therefore, he was seeking a place of seclusion,
in which they might dwell apart from the Egyptians. It is not, however,
very difficult to untie this knot. The fertility of the land of Goshen
was so fully known to the king, that no room was left for fraud or
calming, (though kings are often too profuse, and foolishly waste much,
because they know not what they grant,) yea, Pharaoh, of his own
accord, had offered them, unsolicited, the best and choicest place in
the kingdom. Therefore this bounty of his was not elicited from him by
stratagem; because he was free to form his own judgment respecting what
he would give. And truly Joseph, in order that he might act modestly,
felt it necessary to seek a habitation in Goshen, on this pretext. For
it would have been absurd, or at least inconsiderate, for men who were
obscure and strangers, to desire an abode in the best and most
convenient place for themselves, as if they possessed a right to choose
for themselves. Joseph, therefore, having regard to his own modesty and
that of his father, adduces another cause, which was yet a true one.
For seeing that the Egyptians held the occupation of shepherds in
abhorrence, [182] he explains to the king that this would be a suitable
retreat for his brethren. Herein was no dissimulation, because, in no
other place, was a quiet habitation accessible to them. Nevertheless,
though it was hard for the holy Fathers to be thus opprobriously
rejected, and, as it were, to be loathed by a whole nation; yet this
ignominy with which they were branded, was most profitable to
themselves. For, had they been mingled with the Egyptians, they might
have been scattered far and wide; but now, seeing that they are objects
of detestation, and are thought unworthy to be admitted to common
society, they learn, in this state of separation from others, to
cherish more fervently mutual union between themselves; and thus the
body of the Church, which God had set apart from the whole world, is
not dispersed. So the Lord often permits us to be despised or rejected
by the world, that being liberated and cleansed from its pollution, we
may cultivate holiness. Finally, he does not suffer us to be bound by
chains to the earth, in order that we may be borne upward to heaven.
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[178] "A remarkable parallel to the description of the arrival of
Jacob's family in Egypt, is furnished by a scene in a tomb at Beni
Hassan, representing strangers who arrive in Egypt. They carry their
goods with them upon asses. The first figure is an Egyptian scribe, who
presents an account of their arrival to a person in a sitting posture,
one of the principal officers of the reigning Pharaoh -- (compare the
phrase, princes of Pharaoh, ver. 15.) The next, likewise an Egyptian,
ushers them into his presence, and two of the strangers advance,
bringing presents, the wild goat and the gazelle, probably as
production of their country. Four men with bows and clubs follow,
leading an ass, on which are two children in panniers, accompanied by a
boy and four women. Last, another ass laden and two men, one of whom
carries a bow and club, and the other a lyre, on which he plays with
the plectrum. All the men have beards, contrary to the custom of the
Egyptians," etc. -- Egypt and the Books of Moses, p. 40. It is supposed
by some that this sculpture was intended to represent the arrival of
Jacob and his family, recorded in this chapter. -- Ed.
[179] Various methods have been resorted to, for the purpose of
accounting for the difference of numbers given in this chapter and in
Acts 7:14. It is true that Luke, after the Septuagint, says there were
seventy-five souls, whereas the Hebrew mentions only seventy. The
reading of the Septuagint is, "The sons of Joseph, who were with him in
Egypt, were nine souls; all of the souls of the house of Jacob which
came with Jacob into Egypt, where seventy-five souls." Add then nine to
the sixty-six, mentioned in verse 26, and the number is made up. There
is, however, some difficulty to make out the nine. -- See Patrick,
Poole, Bush, etc. in loc. -- Ed.
[180] From the date of God's promise of a holy seed to Abraham, unto
the birth of Isaac was twenty-five years. Isaac lived sixty years
before Jacob was born. Jacob had nearly reached the age of eighty at
the time of his marriage. So that about two hundred and forty years
elapsed before more than two persons were born of a family which was to
be as the stars of heaven, and as the sand on the sea-shore, for
multitude! -- See Bush in loc. -- Ed.
[181] Though Moses does not describe in express ferms the position of
the land of Goshen; yet the incidental allusions contained in the
narrative, are sufficient to fix its locality; and the fact that those
allusions are such as could only be made by a writer conversant with
its peculairities, affords decisive evidence of the veracity of Moses
as a writer of history. The land of Goshen appears as the eastern
border-land of Egypt; for on this side Jacob's family entered, see ver.
28. It appears as lying near the chief city of Egypt, (see Genesis
45:10.) What that city was, may be inferred from Numbers 13:22, which
points to Zoan or Tanis. This implies, that Zoan was one of the oldest
cities of Egypt, and that it held the first rank. God is said to have
performed his "wonders in the field of Zoan," (Psalm 78:12, 43,)
alluding to the plagues of Egypt. The land of Goshen is described as
pasture land, and, As one of the most fruitful regions of Egypt. "All
these circumstances harmonize, and the different points, discrepant as
they may seem, find their application, when we fix upon the land of
Goshen as the region east of the Tanitic arm of the Nile, as far as the
isthmus of Suez, or the border of the Arabian desert." -- See Egypt and
the Books of Moses, pp. 43-45. -- Ed.
[182] "The monuments even now furnish abundant evidence of this hatred
of the Egyptians to shepherds. The artists of Upper and Lower Egypt vie
with each other in caricaturing them. In proportion as the cultivation
of the land was the more unconditionally the foundation of the Egyptian
state, the idea of coarseness and barbarism was united with the idea of
a shepherd among the Egyptians." -- Egypt and the Books of Moses, p.
42. -- Ed.
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CHAPTER 47.
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Genesis 47:1-31
1 Then Joseph came and told Pharaoh, and said, My father and my
brethren, and their flocks, and their herds, and all that they have,
are come out of the land of Canaan; and, behold, they are in the land
of Goshen.
1. Et venit Joseph, et nuntiavit Pharaoni, et dixit, Pater meus, et
fratres mei, et pecudes eorum, et boves eorum, et omnia quae erant eis,
venerunt e terra Chenaan: et ecce, sunt in terra Gosen.
2 And he took some of his brethren, even five men, and presented them
unto Pharaoh.
2. Et de extremis fratribus suis cepit quinque viros, et statuit eos
ante Pharaonem.
3 And Pharaoh said unto his brethren, What is your occupation? And they
said unto Pharaoh, Thy servants are shepherds, both we, and also our
fathers.
3. Tune dixit Pharao ad fratres ejus, Quae sunt opera vestra? Et
dixerunt ad Pharaonem, Pastores ovium sunt servi tui, etiam nos, etiam
patres, nostri.
4 They said moreover unto Pharaoh, For to sojourn in the land are we
come; for thy servants have no pasture for their flocks; for the famine
is sore in the land of Canaan: now therefore, we pray thee, let thy
servants dwell in the land of Goshen.
4. Et dixerunt ad Pharaonem, Ut peregrinaremur in hac terra, venimus,
quia non est pascuum pecudibus, quae sunt servis tuis: gravis enim
fames est in terra Chenaan: nunc igitur habitent quaeso servi tui in
terra Gosen.
5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren
are come unto thee:
5. Et dixit Pharao ad Joseph, dicendo, Pater tuus et fratres tui
venerunt ad to.
6 The land of Egypt is before thee; in the best of the land make thy
father and brethren to dwell; in the land of Goshen let them dwell: and
if thou knowest any men of activity among them, then make them rulers
over my cattle.
6. Terra Aegypti coram to est, in optimo terrae hujus habitare fac
patrem tuum, et fratres tuos, habitent in terra Gosen. Et si cognoveris
quod sint inter eos viri robusti, pones eos praefectos pecorum super ea
quae sunt mihi.
7 And Joseph brought in Jacob his father, and set him before Pharaoh:
and Jacob blessed Pharaoh.
7. Postea adduxit Joseph ipsum Jahacob patrem suum, et statuit eum
coram Pharaone, et salutavit Jahacob ipsum Pharaonem.
8 And Pharaoh said unto Jacob, How old art thou?
8. Et dixit Pharao ad Jahacob, Quot sunt dies annorum vitae tuae?
9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage
are an hundred and thirty years: few and evil have the days of the
years of my life been, and have not attained unto the days of the years
of the life of my fathers in the days of their pilgrimage.
9. Et dixit Jahacob ad Pharaonem, Dies annorum peregrinationum mearum
sunt triginta et centum anni: pauci et mali fuerunt dies annorum vitae
meae, et non attigerunt dies annorum vitae patrum meorum in diebus
peregrinationum suarum.
10 And Jacob blessed Pharaoh, and went out from before Pharaoh.
10. Et salutavit Jahacob ipsum Pharaonem, et egressus est a facie
Pharaonis.
11 And Joseph placed his father and his brethren, and gave them a
possession in the land of Egypt, in the best of the land, in the land
of Rameses, as Pharaoh had commanded.
11. Et habitare fecit Joseph patrem suum et fratres suos, et dedit eis
possessionem in terra Aegypti, in optimo terrae, in terra Rahameses,
quemadmodum praeceperat Pharao.
12 And Joseph nourished his father, and his brethren, and all his
father's household, with bread, according to their families.
12. Et aluit Joseph patrem suum, et fratres suos, et omnem domum patris
sui pane, usque ad os parvuli.
13 And there was no bread in all the land; for the famine was very
sore, so that the land of Egypt and all the land of Canaan fainted by
reason of the famine.
13. At panis non erat in omni terra: gravis enim fames erat valde, et
elanguit terra Aegypti et terra Chenaan propter famem.
14 And Joseph gathered up all the money that was found in the land of
Egypt, and in the land of Canaan, for the corn which they bought: and
Joseph brought the money into Pharaoh's house.
14. Et collegit Joseph omnem peeuniam, quae inventa est in terra
Chenaan pro alimento quod ipsi emebant; et intulit Joseph pecuniam in
domum Pharaonis.
15 And when money failed in the land of Egypt, and in the land of
Canaan, all the Egyptians came unto Joseph, and said, Give us bread:
for why should we die in thy presence? for the money faileth.
15. Et consumpta est pecunia e terra Aegypti, et e terra Chenaan: et
venit omnis Aegyptus ad Joseph, dicendo, Da nobis panem: et utquid
moriemur coram to? Defecit enim pecunia.
16 And Joseph said, Give your cattle; and I will give you for your
cattle, if money fail.
16. Tune dixit Joseph, Date pecudes vestras, et dabo vobis pro
pecudibus vestris, si defecit pecunia.
17 And they brought their cattle unto Joseph: and Joseph gave them
bread in exchange for horses, and for the flocks, and for the cattle of
the herds, and for the asses: and he fed them with bread for all their
cattle for that year.
17. Et adduxerunt pecudes suas ad Joseph, et dedit eis Joseph panem pro
equis, et pro grege pecudum, et pro armento boum, et pro asinis: et
sustentavit eos pane pro omnibus gregibus illorum anno ipso.
18 When that year was ended, they came unto him the second year, and
said unto him, We will not hide it from my lord, how that our money is
spent; my lord also hath our herds of cattle; there is not ought left
in the sight of my lord, but our bodies, and our lands:
18. Finitus vero est annus ipse, et venerunt ad eum anno secundo, et
dixerunt ei, Non abscondemus a domino meo, quod integra pecunia, et
grex jumentorum apud dominum meum: non remansit coram domino meo
praeterquam corpus nostrum, et terra nostra.
19 Wherefore shall we die before thine eyes, both we and our land? buy
us and our land for bread, and we and our land will be servants unto
Pharaoh: and give us seed, that we may live, and not die, that the land
be not desolate.
19. Utquid moriemur in oculis tuis, etiam nos, etiam terra nostra? Eme
nos, et terram nostram pro pane, et vivemus nos et terra nostra servi
Pharanois: da semen, et vivemus, et non moriemur, et terra non
desolabitur.
20 And Joseph bought all the land of Egypt for Pharaoh; for the
Egyptians sold every man his field, because the famine prevailed over
them: so the land became Pharaoh's.
20. Et emit Joseph omnem terram Aegypti pro Pharaone: vendiderunt enim
Aegyptii unusquisque agrum suum, quia invaluerat super eos fames: et
fuit terra ipsi Pharaoni.
21 And as for the people, he removed them to cities from one end of the
borders of Egypt even to the other end thereof.
21. Et populum transire fecit ad urbes ab extremitate termini Aegypti
usque ad extremitatem ejus.
22 Only the land of the priests bought he not; for the priests had a
portion assigned them of Pharaoh, and did eat their portion which
Pharaoh gave them: wherefore they sold not their lands.
22. Tantummodo terram sacerdotum non emit, quia pars sacerdotibus erat
a Pharaone, et comedebant partem suam, quam dederat eis Pharao: idcirco
non vendiderunt terram suam.
23 Then Joseph said unto the people, Behold, I have bought you this day
and your land for Pharaoh: lo, here is seed for you, and ye shall sow
the land.
23. Tunc dixit Joseph ad populum, Ecce, emi vos hodie, et terram
vestram Pharaoni: ecce, vobis semen, et seretis terram.
24 And it shall come to pass in the increase, that ye shall give the
fifth part unto Pharaoh, and four parts shall be your own, for seed of
the field, and for your food, and for them of your households, and for
food for your little ones.
24. Et erit, e frugibus dabitis quintam partem Pharaoni, et quatuor
partes erunt vobis pro semine agri, et pro cibo vestro, et eorum qui
sunt in domibus vestris, et ad comedendum pro parvulis vestris.
25 And they said, Thou hast saved our lives: let us find grace in the
sight of my lord, and we will be Pharaoh's servants.
25. Et dixerunt, Vivificasti nos: inveniamus gratiam in oculis domini
mei, et erimus servi Pharaonis.
26 And Joseph made it a law over the land of Egypt unto this day, that
Pharaoh should have the fifth part; except the land of the priests
only, which became not Pharaoh's.
26. Et posuit illud Joseph in statutum usque ad diem hanc super terram
Aegypti Pharaoni pro quinta parte, terra tamen sacerdotum duntaxat non
fuit Pharaoni.
27 And Israel dwelt in the land of Egypt, in the country of Goshen; and
they had possessions therein, and grew, and multiplied exceedingly.
27. Et habitavit Israel in terra Aegypti, in terra Gosen: et stationem
habuerunt in ea, et creverunt, et multiplicati sunt valde.
28 And Jacob lived in the land of Egypt seventeen years: so the whole
age of Jacob was an hundred forty and seven years.
28. Et vixit Jahacob in terra AEGypti septendecim annos: et fuerunt
dies Jahacob anni vitae ejus, septem anni et quadraginta et centum
anni.
29 And the time drew nigh that Israel must die: and he called his son
Joseph, and said unto him, If now I have found grace in thy sight, put,
I pray thee, thy hand under my thigh, and deal kindly and truly with
me; bury me not, I pray thee, in Egypt:
29. Appropinquaverunt autem dies Israel ut moreretur, et vocavit filium
suum Joseph, et dixit ei, Si quaeso inveni gratiam in oculis tuis, pone
quaeso manum tuam sub femore meo, et facies medum misericordiam et
veritatem, Ne quaeso sepelias me in Aegypto.
30 But I will lie with my fathers, and thou shalt carry me out of
Egypt, and bury me in their buryingplace. And he said, I will do as
thou hast said.
30. Et dormiam cum patribus meis; et tolles me ex Aegypto, et sepelies
me in sepulcro eorum. Et dixit, Ego faciam secundum verbum tuum.
31 And he said, Swear unto me. And he sware unto him. And Israel bowed
himself upon the bed's head.
31. Et dixit, Jura mihi et juravit ei, et incurvavit se Israel ad caput
lecti.
1. Then Joseph came. Joseph indirectly intimates to the king, his
desire to obtain a habitation for his brethren in the land of Goshen.
Yet this modesty was (as we have said) free from cunning. For Pharaoh
both immediately recognizes his wish, and liberally grants it to him;
declaring beforehand that the land of Goshen was most excellent. Whence
we gather, that what he gave, he gave in the exercise of his own
judgment, not in ignorance; and that he was not unacquainted with the
wish of Joseph, who yet did not dare to ask for what was the best.
Joseph may be easily excused for having commanded his father, with the
greater part of his brethren, to remain in that region. For neither was
it possible for them to bring their cattle along with them, nor yet to
leave their cattle in order to come and salute the king; until some
settled abode was assigned them, where, having pitched their tents,
they might arrange their affairs. For it would have shown a want of
respect, to take possession of a place, as if it had been granted to
them; when they had not yet received the permission of the king. They,
therefore, remain in that district, in a state of suspense, until,
having ascertained the will of the king, they may, with greater
certainty, fix their abode there. That Joseph "brought five from the
extreme limits of his brethren," [183] is commonly thus explained, that
they who were of least stature were brought into the presence of the
king: because it was to be feared lest he might take the stronger into
his army. But since the Hebrew word qtsh (qatsah) signifies the two
extremities, the beginning and the end; I think they were chosen from
the first and the last, in order that the king, by looking at them
might form his judgment concerning the age of the whole.
3. Thy servants are shepherds. This confession was humiliating to the
sons of Jacob, and especially to Joseph himself, whose high, and almost
regal dignity, was thus marked with a spot of disgrace: for among the
Egyptians (as we have said) this kind of life was disgraceful and
infamous. Why, then, did not Joseph adopt the course, which he might
easily have done, of describing his brethren as persons engaged in
agriculture, or any other honest and creditable method of living? They
were not so addicted to the feeding of cattle as to be altogether
ignorant of agriculture, or incapable of accustoming themselves to
other modes of gaining a livelihood: and although they would not
immediately have found it productive, we see how ready the liberality
of the king was to help them. Indeed it would not have been difficult
for them to become invested with offices at court. How then does it
happen that Joseph, knowingly and purposely, exposes his brethren to an
ignominy, which must bring dishonor also on himself, except because he
was not very anxious to escape from worldly contempt? To live in
splendor among the Egyptians would have had, at first, a plausible
appearance; but his family would have been placed in a dangerous
position. Now, however, their mean and contemptible mode of life proves
a wall of separation between them and the Egyptians: yea, Joseph seems
purposely to labor to cast off, in a moment, the nobility he had
acquired, that his own posterity might not be swallowed up in the
population of Egypt, but might rather merge in the body of his
ancestral family. If, however, this consideration did not enter their
minds, there is no doubt that the Lord directed their tongues, so as to
prevent the noxious admixture, and to keep the body of the Church pure
and distinct. This passage also teaches us, how much better it is to
possess a remote corner in the courts of the Lord, than to dwell in the
midst of palaces, beyond the precincts of the Church. Therefore, let us
not think it grievous to secure a sacred union with the sons of God, by
enduring the contempt and reproaches of the world; even as Joseph
preferred this union to all the luxuries of Egypt. But if any one
thinks that he cannot otherwise serve God in purity, than by rendering
himself disgusting to the world; away with all this folly! The design
of God was this, to keep the sons of Jacob in a degraded position,
until he should restore them to the land of Canaan: for the purpose,
then, of preserving themselves in unity till the promised deliverance
should take place, they did not conceal the fact that they were
shepherds. We must beware, therefore, lest the desire of empty honor
should elate us: whereas the Lord reveals no other way of salvation,
than that of bringing us under discipline. Wherefore let us willingly
be without honor, for a time, that, hereafter, angels may receive us to
a participation of their eternal glory. By this example also, they who
are brought up in humble employments, are taught that they have no need
to be ashamed of their lot. It ought to be enough, and more than
enough, for them, that the mode of living which they pursue is lawful,
and acceptable to God. The remaining confession of the brethren
(Genesis 47:4) was not unattended with a sense of shame; in which they
say, that they had come to sojourn there, compelled by hunger; but
hence arose advantage not to be despised. For as they came down few,
and perishing with hunger, and so branded with infamy that scarcely any
one would deign to speak with them; the glory of God afterwards shone
so much the more illustriously out of this darkness, when, in the third
century from that time, he wonderfully led them forth, a mighty nation.
5. And Pharaoh spake unto Joseph. It is to be ascribed to the favor of
God that Pharaoh was not offended when they desired that a separate
dwelling-place might be granted to them; for we know that nothing is
more indignantly borne by kings, than that their favors should be
rejected. Pharaoh offers them a perpetual home, but they rather wish to
depart from him. Should any one ascribe this to modesty, on the ground
that it would have been proud to ask for the right of citizenship, in
order that they might enjoy the same privilege as natives; the
suggestion is indeed plausible. It is, however, fallacious, for in
asking to be admitted as guests and strangers, they took timely
precaution that Pharaoh should not hold them bound in the chains of
servitude. The passage of Sophocles is known: --
%Os tiv de< pro<v tu>rannon ejmporeu>etai,
Kei>nou ojti< dou>lov, ka}n ejleu>qerov mo>lh| [184]
Who refuge seeks within a tyrant's door,
When once he enters there, is free no more.
Langhorne's Plutarch
It was therefore of importance to the sons of Jacob to declare, in
limine, on what condition they wished to live in Egypt. And so much the
more inexcusable was the cruelty exercised towards them, when, in
violation of this compact, they were most severely oppressed, and were
denied that opportunity of departure, for which they had stipulated.
Isaiah indeed says that the king of Egypt had some pretext for his
conduct, because the sons of Jacob had voluntarily placed themselves
under his authority, (Isaiah 52:4;) but he is speaking comparatively,
in order that he may the more grievously accuse the Assyrians, who had
invaded the posterity of Jacob, when they were quiet in their own
country, and expelled them thence by unjust violence. Therefore the law
of hospitality was wickedly violated when the Israelites were oppressed
as slaves, and when the return into their own country, for which they
had silently covenanted, was denied them; though they had professed
that they had come thither as guests; for fidelity and humanity ought
to have been exercised towards them, by the king, when once they were
received under his protection. It appears, therefore, that the children
of Israel so guarded themselves, as in the presence of God, that they
had just ground of complaint against the Egyptians. But seeing that the
pledge given them by the king proved of no advantage to them according
to the flesh; let the faithful learn, from their example, to train
themselves to patience. For it commonly happens, that he who enters the
court of a tyrant, is under the necessity of laying down his liberty at
the door.
6. The land of Egypt. This is recorded not only to show that Jacob was
courteously received, but also, that nothing was given him by Joseph
but at the command of the king. For the greater was his power, the more
strictly was he bound to take care, lest, being liberal with the king's
property, he might defraud both him and his people. And I would that
this moderation so prevailed among the nobles of the world, that they
would conduct themselves, in their private affairs, no otherwise than
if they were plebeians: but now, they seem to themselves to have no
power, unless they may prove it by their license to sin. And although
Joseph, by the king's permission, places his family amidst the best
pastures; yet he does not avail himself of the other portion of the
royal beneficence, to make his brethren keepers of the king's cattle;
not only because this privilege would have excited the envy of many
against them, but because he was unwilling to be entangled in such a
snare.
7. And Joseph brought in Jacob his father. Although Moses relates, in a
continuous narrative, that Jacob was brought to the king, yet I do not
doubt that some time had intervened; at least, till he had obtained a
place wherein he might dwell; and where he might leave his family more
safely, and with a more tranquil mind; and also, where he might refresh
himself, for a little while, after the fatigue of his journey. And
whereas he is said to have blessed Pharaoh, by this term Moses does not
mean a common and profane salutation, but the pious and holy prayer of
a servant of God. For the children of this world salute kings and
princes for the sake of honor, but, by no means, raise their thoughts
to God. Jacob acts otherwise; for he adjoins to civil reverence that
pious affection which causes him to commend the safety of the king to
God. And Jeremiah prescribes this rule to the Jews, that they should
pray for the peace of Babylon as long as they were to live in exile;
because in the peace of that land and empire their own peace would be
involved. (Jeremiah 29:7.) If this duty was enjoined on miserable
captives, forcibly deprived of their liberty, and torn from their own
country; how much more did Jacob owe it to a king so humane and
beneficent? But of whatever character they may be who rule over us, we
are commanded to offer up public prayers for them. (1 Timothy 2:1.)
Therefore the same subjection to authority is required severally from
each of us.
8. How old art thou? This familiar question proves that Jacob was
received courteously and without ceremony. But the answer is of far
greater moment, in which Jacob declares that the time of his pilgrimage
was a hundred and thirty years. For the Apostle, in his epistle to the
Hebrews, (Hebrews 11:13-16,) gathers hence the memorable doctrine, that
God was not ashamed to be called the God of the patriarchs, because
they had confessed themselves to be strangers and pilgrims on the
earth. Of one man only this is mentioned; but because he had been
instructed by his forefathers, and had handed down the same instruction
to his son, the Apostle honors them all with the same eulogy.
Therefore, as they were not ashamed to wander during the whole course
of their life, and to be opprobriously called foreigners and strangers
wherever they came; so God vouchsafed to them the incomparable dignity,
that they should be heirs of heaven. But (as it has been said before)
no persons ever had a more peculiar and hereditary possession in the
world, than the holy fathers had in the land of Canaan. The Lord is
said to have cast his line, in order that he might assign to each
nation its bounds: but an eternal possession, through a continual
succession of ages, was never promised to any nation, as it was to the
posterity of Abraham. In what spirit, then, ought we to dwell in a
world, where no certain repose, or fixed abode is promised us?
Moreover, this is described by Paul as the common condition of all
pious persons under the reign of Christ, that they should "have no
certain dwelling-place;" (1 Corinthians 4:11;) not that all should be
alike cast out as exiles, but because the Lord calls all his people, as
by the sound of the trumpet, to be wanderers, lest they should become
fixed in their nests on earth. Therefore, whether any one remains in
his own country, or is compelled continually to change his place, let
him diligently exercise himself in the meditation, that he is
sojourning, for a short time, upon earth, till, having completed his
course, he shall depart to the heavenly country.
9. Few and evil have the days of the years of my life been. Jacob may
here seem to complain that he had lived but a little while, and that,
in this short space of time, he had endured many and grievous
afflictions. Why does he not rather recount the great and manifold
favors of God which formed an abundant compensation for every kind of
evil? Besides, his complaint respecting the shortness of life seems
unworthy of him; for why did he not deem a whole century and a third
part of another sufficient for him? But if any one will rightly weigh
his words, he rather expresses his own gratitude, in celebrating the
goodness of God towards his fathers. For he does not so much deplore
his own decrepitude, as he extols the vigor divinely afforded to his
fathers. Certainly it was no new and unwonted thing to see a man, at
his age, broken down and failing, and already near to the grave.
Wherefore, this comparison (as I have said) was only intended to
ascribe glory to God, whose blessing towards Abraham and Isaac had been
greater than to himself. But he does not compare himself with his
fathers in sufferings, as if they had been treated with greater
indulgence; for we know that they had been tried to the utmost with all
kinds of temptations: he merely states that he had not attained their
age; as if he had said, "I, indeed, have arrived at those years which,
by others, is deemed a mature old age, and which complete the proper
term of life; but the Lord so prolonged the life of my fathers, that
they far exceeded this limit." He makes mention of evil days, in order
to show that he was not so much broken down and consumed by years, as
by labors and troubles; as if he had said, "My senses might yet have
flourished in their vigor, if my strength had not been exhausted by
continual labors, by excessive cares, and by most grievous sufferings."
We now see that nothing was less in the mind of the holy man than to
expostulate with God. Yet it may seem absurd that he speaks of his life
as being shorter than that of his fathers. For, whence does he
conjecture that so little time should still remain for him, as to
prevent him from attaining their age? Should any one answer, that he
formed this conjecture from the weakness of his body, which was half
dead; the solution will not prove satisfactory. For Isaac had dimness
of sight and trembling limbs thirty years before his death. But it is
not absurd to suppose that Jacob was every moment giving himself over
to death, as if the sepulcher were before his eyes. He was, however,
uncertain what length of time was decreed for him in the secret counsel
of God. Wherefore, being unconcerned about the remainder of his life,
he speaks just as if he were about to die on the next day.
12. And Joseph nourished his father, etc., according to their families
[185] Some explain the expression, "the mouth of the little one," as if
Joseph nourished his father and his whole family, in the manner in
which food is conveyed to the mouths of children. These interpreters
regard the form of speech as emphatical, because, during the famine,
Jacob and his family had no more anxiety about the providing of food
than children, who cannot even stretch out their hand to receive it.
Others translate it "youth," but I know not with what meaning. [186]
Others take it, simply, according to the proportion and number of the
little children. To me the genuine sense seems to be that he fed all,
from the greatest to the least. Therefore, there was sufficient bread
for the whole family of Jacob, because, by the care of Joseph,
provision was made to supply nourishment even to the little ones. In
this manner Moses commemorates both the clemency of God, and the piety
of Joseph; for it was an instance of uncommon attention, that these
hungry husband men, who had not a grain of corn, were entirely fed at
his expense.
13. And all the land of Canaan fainted. It was a memorable judgment of
God, that the most fertile regions, which were accustomed to supply
provisions for distant and transmarine nations, were reduced to such
poverty that they were almost consumed. The word lhh (lahah,) which
Moses uses, is explained in two ways. Some say that they were driven to
madness on account of the famine; others, that they were so destitute
of food that they fainted; but whichever method of interpretation be
approved, we see that they who had been accustomed to supply others
with food, were themselves famishing. Therefore it is not for those who
cultivate fertile lands to trust in their abundance; rather let them
acknowledge that a large supply of provision does not so much spring
from the bowels of the earth, as it distills, or rather flows down from
heaven, by the secret blessing of God. For there is no luxuriance so
great, that it is not soon exchanged for barrenness, when God sprinkles
it with salt instead of rain. Meanwhile, it is right to turn our eyes
to that special kindness of God by which he nourishes his own people in
the midst of famine, as it is said in Psalm 37:19. If, however, God is
pleased to try us with famine, we must pray that he would prepare us to
endure hunger with a meek and equal mind, lest we should rage, like
fierce, and even ravenous wild beasts. And although it is possible that
grievous commotions were raised during the protracted scarcity, (as it
is said in the old proverb that the belly has no ears,) yet the more
simple sense of the passage seems to me to be, that the Egyptians and
Canaanites had sunk under the famine, and were lying prostrate, as if
at the point of death. Moreover, Moses pursues the history of the
famine, with the intention of showing that the prediction of Joseph was
verified by the event; and that, by his skill and industry, the
greatest dangers were so well and dexterously provided against, that
Egypt ought justly to acknowledge him as the author of its deliverance.
14. And Joseph gathered up all the money. Moses first declares that the
Egyptian king had acted well and wisely, in committing the work of
providing corn to the sole care and authority of Joseph. He then
commends the sincere and faithful administration of Joseph himself. We
know how few persons can touch the money of kings without defiling
themselves by peculation. Amid such vast heaps of money, the
opportunity of plundering was not less than the difficulty of
self-restraint. But Moses says, that whatever money Joseph collected,
he brought into the house of the king. It was a rare and unparalleled
integrity, to keep the hands pure amidst such heaps of gold. And he
would not have been able to conduct himself with such moderation,
unless his divine calling had proved as a bridle to hold him in; for
they who are restrained from thefts and rapaciousness by worldly
motives alone, would immediately put forth their hand to the prey,
unless they feared the eyes and the judgments of men. But inasmuch as
Joseph might have sinned without a witness of his fault; it follows
that the true fear of God flourished in his breast. Plausible and well
coloured pretexts, in excuse of the theft, would doubtless present
themselves. "When you are serving a tyrant, why may it not be lawful
for you to apply some part of the gain to your own advantage?" So much
the more does it appear that he was fortified by downright honesty;
since he repelled all temptations, lest he should desire fraudulently
to enrich himself at the expense of another.
15. And when money failed. Moses does not mean that all the money in
Egypt had been brought into the royal treasury; for there were many of
the nobles of the court free from the effects of the famine; but the
simple meaning of the expression is that nearly all had been exhausted;
that now the common people had not money enough to buy corn; and that,
at length, extreme necessity had driven the Egyptians to the second
remedy of which he is about to speak. Moreover, although, like persons
driven to desperation, they might seem arrogantly to rise up against
Joseph; yet the context shows that nothing was farther from their minds
than to terrify, by their boldness, the man whose compassion they
suppliantly implore. Wherefore the question, Why should we die in thy
presence? has no other signification than that they felt themselves
ruined, unless his clemency should afford them relief. But it may be
asked how the Canaanites supported their lives. There is indeed no
doubt that a grievous pestilence, the attendant on famine, would carry
off many, unless they received assistance from other regions, or were
miserally fed on herbs and roots. And perhaps the barrenness was not
there so great, but that they might gather half, or a third part of
their food, from the fields,
16. Give your cattle. It was a miserable spectacle, and one which might
have softened hearts of iron, to see rich farmers, who previously had
kept provision stored in their granaries for others, now begging food.
Therefore, Joseph might be deemed cruel, because he does not give bread
gratuitously to those who are poor and exhausted, but robs them of all
their cattle, sheep, and asses. Seeing, however, that Joseph is
transacting the business of another, I dare not charge his strictness
with cruelty. If, during the seven fruitful years, he had extorted corn
by force from an unwilling people, he would now have acted tyrannically
in seizing their flocks and herds. But seeing that they had been at
liberty to lay up, in their private stores, what they had sold to the
king, they now pay the just penalty of their negligence. Joseph also
perceived that they were deprived of their possessions by a divine
interposition, in order that the king alone might be enriched by the
spoils of all. Besides, since it was lawful for him to offer corn for
sale, it was also lawful for him to exchange it for cattle. Truly, the
corn belonged to the king; why then should he not demand a price from
the purchasers? But they were poor, and therefore it was but just to
succor them in their want. Were this rule to prevail, the greater part
of sales would be unlawful. For no one freely parts with what he
possesses. Wherefore, if his valuation of the cattle was fair, I do not
see what was deserving of reprehension in the conduct of Joseph;
especially as he was not dealing with his own property, but had been
appointed prefect over the corn, with this condition, that he should
acquire gain, not for himself, but for the king. If any one should
object that he ought at least to have exhorted the lying to content
himself with the abundant pecuniary wealth which he had obtained; I
answer, that Moses relates, by the way, but a few things out of many.
Any one, therefore, may easily conjecture, that a business of such
great consequence, was not transacted by Joseph, without the cognizance
and judgment of the king. But what, if it appeared to the king's
counselors, an equitable arrangement, that the farmers should receive,
in return for their cattle, food for the whole year? Lastly, seeing
that we stand or fall by the judgment of God alone, it is not for us to
condemn what his law has left undecided.
18. They came to him the second year. Moses does not reckon the second
year from the date of the famine, but from the time when the money had
failed. But since they knew, from the oracle, that the termination of
the dearth was drawing near, they desired not only that corn should be
given them for food, but also for seed. Whence it appears that they had
become wise too late, and had neglected the useful admonition of God,
at the time when they ought to have made provision for the future.
Moreover, when they declare that their money and cattle had failed,
they do it, not for the purpose of expostulating with Joseph, as if
they had been unjustly deprived of these things by him; but for the
purpose of showing that the only thing remaining for them was to
purchase food and seed at the price of their lands, and that they could
not otherwise be preserved, unless Joseph would enter into this
compact. For it would have been the part of impudence to offer no price
or compensation. They begin by saying, that they had nothing at hand,
and that, therefore, their lives would be lost, unless Joseph were
willing to buy their lands; and in order to excite his compassion, they
ask again, why he would suffer them to die, and their very land to
perish? For this is the death of the earth, when the cultivation of it
is neglected, and when, being reduced to a desert, it can bring forth
nothing more.
20. And Joseph bought all the land. Any one might suppose it to be the
height of cruel and inexplicable avarice, that Joseph should take away
from the miserable husband men, the very fields, by the produce of
which they nourished the kingdom. But I have before showed, that unless
every kind of purchase is to be condemned, there is no reason why
Joseph should be blamed. If any one should say that he abused their
penury; this alone would suffice for his excuse, that no wiles of his,
no circumvention, no force, no threats, had reduced the Egyptians to
this necessity. He transacted the king's business with equal fidelity
and industry; and fulfilled the duties of his office, without resorting
to violent edicts. When the famine became urgent, it was lawful to
expose wheat to sale, as well to the rich as to the poor: afterwards it
was not less lawful to buy the cattle; and now, at last, why should it
not be lawful to acquire the land for the king, at a just price? To
this may be added, that he extorted nothing, but entered into treaty
with them, at their own request. I confess, indeed, that it is not
right to take whatever may be offered without discrimination: for if
seve